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THE WORKS 


OF 


THE REV. JOSEPH BINGHAM, MA. 


EDITED BY 
HIS LINEAL DESCENDANT 


fab REV. π΄ BINGHAM JUN, MA. 


FORMERLY OF MAGDALEN HALL, OXFORD, 
AND 


FOR MANY YEARS CURATE OF TRINITY CHURCH, GOSPORT. 





A NEW EDITION IN TEN VOLUMES. 


VaO° Le Vv. 


OXFORD: 
AT THE UNIVERSITY PRESS. 


M.DCCC.LYV. 


Digitized by the Internet Archive 
in 2008 with funding from 
Microsoft Corporation 


https://archive.org/details/works _ O5binguoft 


CONTENTS 
OF THE 
FOURTEENTH AND FIFTEENTH BOOKS 
OF 


THE ANTIQUITIES OF THE CHRISTIAN CHURCH. 


BOOK XIV. 


OF THAT PART OF DIVINE SERVICE WHICH THE ANCIENTS COMPRISED 
UNDER THE GENERAL NAME OF MISSA CATECHUMENORUM, THE 
SERVICE OF THE CATECHUMENS, OR ANTE-COMMUNION SERVICE, 
ON THE LORD’S-DAY. 


CHAPTER I. 
Of the Psalmody of the ancient Church. 


Srcr. I. That the service of the ancient Church on the Lord’s-day usually 
began with psalmody, 1.—II. The psalms intermixed with lessons and 
prayers in some Churches, 3.—III. These psalms called by a peculiar 
name, psalmi responsorii, 5.—IV. Some psalms appropriated to particular 
services, 6.—V. Others sung in the ordinary course as they lay in order, 
without being appropriated to any time or day, 7.—VI. And some 
appointed occasionally, at the discretion of the bishop or precentor, 8.— 
VII. Prayers in some places between every psalm, instead of a lesson, 
10.—VIII. The Gloria Patri added at the end of every psalm in the 
Western Church, but not in the Greek or Oriental Church, 10.—IX. 
The psalms sometimes sung by one person only, 11.—X. Sometimes by 
the whole assembly joining all together, 11.—XI. Sometimes alternately 
by the congregation divided into two parts, and answering verse for 
verse to one another, 12.—XII. Sometimes by a single precentor, 
repeating the first part of the verse, and the people all joining with him 
in the close. This was called ὑπηχεῖν and ὑπακούειν. What meant by 
diapsalms, acroteleutics, and acrostics in psalmody, 15.—XIII. An 
answer to a Popish objection against the people’s bearing a part in 
psalmody, 18.—XIV. Psalmody always performed in the standing 

a 2 


lV 


CONTENTS OF BOOK XIV. 


posture, 19.—XV. Of the use of plain song, and its commendation 
among the Ancients, 20.—XVI. Artificial and melodious tuning of the 
voice allowed in singing, when managed with sobriety and discretion, 
21.—XVII. No objection made against psalms or hymns of human 
composition, barely as such, 21.—XVIII. But two corruptions severely 
inveighed against. First, over great niceness and curiosity in singing, 
in imitation of the modes and music of the theatre, 23.—XIX. And, 
secondly, pleasing the ear without raising the affections of the soul, 23. 


CHAPTER Ii. 


A particular account of some of the most noted Hymns used in the service 


of the ancient Church. 


ΘΕΟΥ͂. I. Of the lesser doxology, or hymn, “ Glory be to the Father, &c.,’’ 


25.—II. Of the great doxology, “ Glory be to God on high, &c.,” 31.— 
III. Of the Trisagion, or cherubical hymn, “ Holy, Holy, Holy, &c.,” 
33.-—IV. Of the Hallelujah, and halleluiatic psalms, 35.—V. Of the 
Hosanna, and the evening hymn, and “ Nune Dimittis,” or Song of 
Simeon, 40.—VI. Of the “ Benedicite,”’ or Song of the Three Children, 
41.—VII. Of the “ Magnificat,’ or Song of the Holy Virgin, 42.— 
VIII. When first the Creed began to be sung as an hymn in the Church, 
42.—IX. Of the author and original of the hymn, “ Te Deum,” 43.— 
X. Of the hymns of St. Ambrose, 46.—XI. Of the hymns of St. Hilary, 
Claudianus, Mamercus, and others, 47. 


CHAPTER III. 


Of the manner of reading the Scriptures in the public service of the 
Church. 


Secr. I. Lessons of the Scriptures sometimes mixed with psalms and 


hymns, and sometimes read after them, 49.—II. Lessons read both 
out of the Old and New Testament, except in the Church of Rome, 
where only Epistle and Gospel were read, 50.—III. Proper lessons for 
certain times and festivals, 54.—IV. By whom the Scriptures were 
anciently read in the church, 62.—V. Whether the Epistle and Gospel 
were read twice, first to the catechumens, and then to the faithful at 
the altar, 63.—VI. The solemnity and ceremony of reading the lessons. 
Where first of the salutation, ‘“‘ Pax vobis,’’ before reading, 64.—VII. 
This salutation sometimes used by the bishop immediately before the 
reader began to read, 65.—VIII. The deacon enjoined silence before 
the reader began, and required attention: as the reader also did before 
every lesson, saying, “‘ Thus saith the Lord,” 66.—IX. At the naming 
of the Prophet or Epistle the people in some places said, ““Deo Gratias,” 
and “ Amen” at the end of it, 67—X. At the reading of the Gospel 
all stood up, and said, ‘‘ Glory be to thee, O Lord,” 68.—XI. Lights 
carried before the Gospel in the Eastern Churches, 70.—XII. Three or 
four lessons read out of the Gospels sometimes on the same day, 71.— 


CONTENTS OF BOOK XIV. Vv 


XIII. Of longer and shorter lessons, and their distinct use, according 
to Durantus, 72.—XIV. What might or might not be read by way of 
lessons in the church, 73.—XV. Those which we now call apocryphal 
books were anciently read in some Churches, but not in all, 77.—X VI. 
And in some Churches under the title of canonical Scripture, taking 
that word in a larger sense, 79.—X VII. A short account of the transla- 
tions of Scripture used in the ancient Church, 83. 


CHAPTER IV. 
Of preaching, and the usages relating to it in the ancient Church. 


Sect. I, All sermons anciently called homilies, disputations, allocutions, 
tractatus, §c., 89.—II. Preaching the proper office of bishops and 
presbyters, in ordinary cases, and not of deacons, 92.—III. The sin- 
gular practice of the Church of Rome, in having no sermons for several 
ages, noted out of Sozomen, and Cassiodore, and Valesius, τοι.--- 
Whether iaymen were ever allowed to preach in the ancient Church, 
104.—V. Women never allowed to preach, 107.—YVI. Two or three 
sermons sometimes in the same assembly, r10.—VII. Sermons every 
day in some times and places, 112.—VIII. Sermons twice a day in 
many places, 114.—IX. Not so frequent in country villages, 119.— 
X. Of their different ways of preaching. A character of St. Chrysostom 
and some other preachers, 120.—XI. Extempore discourses frequent 
among the Ancients, 126.— XII. What meant by preaching by the 
Spirit, 131.—XIII. What sort of prayers they used before, and in, and 
after sermons, 132.—XIV. The Salutation, “ Pax vobis, The Lord be 
with you,” commonly used before sermons, 138.—XV. But the use of 
Ave Maries before sermons unknown to the Ancients, 141.—XVI. 
Sometimes their sermons were prefaced with a benediction, 142.—- 
XVII. Sometimes preached without any text, and sometimes upon 
more texts than one, 143.—XVIII. Their sermons always upon im- 
portant subjects. Compared with some of those in the Church of Rome, 
144.—XIX. Delivered in a way most affecting and suitable to the 
capacities of their hearers, with perspicuity, pleasure, and force of 
argument. ‘This is largely demonstrated out of St. Austin’s rules about 
preaching, 148.— XX. That it was no part of the ancient oratory to 
move the passions by gesticulations and vain images of things, so 
common in the Church of Rome, 157.—XXI. Of the length of their 
sermons, 158.—X XII. Whether every man was obliged to preach his 
own compositions, or might preach homilies and sermons composed by 
others, 160.—X XIII. Their sermons commonly concluded with a doxo- 
logy to the Holy Trinity, 162—XXIV. Their sermons, for the most 
part, delivered by the preacher sitting, 162.—XXV. And heard by the 
auditors standing in most Churches, but not in all, 166.—XXVI. A 
peculiar custom in the African Church, that when the preacher cited 
any remarkable text, the people repeated it with him, to show that they 
were attentive, and read, and remembered the Scriptures, 168.—X XVII. 


v1 CONTENTS OF BOOK XY. 


How the people were used to give public applauses and acclamations to 
the preacher in the church, 169.—XXVIII. And more Christianlike 
express their approbation by tears and groans, and compunction, and 
obedience. Which is the best commendation of a preacher and his 
sermon, 172.—XXIX. Sermons anciently penned by the hearers, 179. 
—XXX. Two reflections made by the Ancients upon some of their 
corrupt hearers. First, upon the negligent and profane, 181.—XXXJ. 
And secondly, the intemperate zealots, who placed all religion in a ser- 
mon, 184.—X XXII. With what candour they treated those who thought 
their sermons too long, 186. 


CHAPTER V. 

Of the prayers for the catechumens, energumens, competentes, or candidates 

of baptism, and the penitents. 

Secr.]. That prayers in the ancient Church were not before, but after 
the sermon, 188.—II. Who might, or might not, be present at these 
prayers. Infidels and mere hearers obliged to withdraw, 189.—III. Of 
the prayers for the catechumens. The genuine forms of them out of 
St. Chrysostom and the Constitutions, 190.—IV. What meant by their 
praying for the angel of peace in this form of prayer, 195.—V. Children 
in some Churches appointed to say this prayer with the rest of the 
people, 196.—VI. What notice we have of this prayer in other ancient 
writings, 197.—VII. Of the prayers for the energumens, or persons 
possessed by evil spirits. The forms of these prayers out of the Con- . 
stitutions, 197.— VIII. An account of them out of St. Chrysostom and 
other writers, 199.—IX. Of the prayers for the competentes or candi- 
dates of baptism, 201.—X. Of the prayers for the penitents, 203.—XI. 
What notice we have of these prayers in St. Chrysostom and other 
writers, 205.—XII. In what part of the church these prayers were 
made, 206.—XIII. Whether there were any such distinct prayers for 
the catechumens and penitents in the Latin Church, 208. 


BOOK XV. 


OF THE MISSA FIDELIUM, OR COMMUNION-SERVICE. 


CHAPTER I. 
Of the prayers preceding the oblation. 


Secr. I. Of the prayer called διὰ σιωπῆς, or silent prayer, 210.—II. Of 
the prayers called διὰ προσφωνήσεως, or bidding prayers, 217.—III. The 
form of this sort of bidding prayers in the Constitutions, compared with 
the fragments that occur in Chrysostom and other writers, 222.—IV. 
Of the invocation or collect following the common prayers of the 
people, 227. 


CONTENTS OF BOOK XV. Vil 


CHAPTER II. 


Of the oblations of the people, and other things introductory to the 
consecration of the eucharist. 


Sect. I. Of the customary oblations which the people made at the altar, 
232.—II. What persons were allowed to make them, and what not, 234. 
—III. What oblations might be received at the altar, and what not, 
241.—IV. The names of such as made oblations of any considerable 
value rehearsed at the altar, 245.—V. The eucharistical elements usually 
taken out of the people’s oblations: and consequently no use of wafers 
or unleavened bread, 247.—VI. The use of wafers instead of bread, 
condemned in their first original, 251.—VII. Wine mixed with water 
commonly used in the ancient Church, 254.—VIII. Of some heretics 
who made alterations or additions to the elements in the eucharist, 
259.—IX. And of others who rejected the use of the sacrament alto- 
gether, 259. 


CHAPTER III. 
Of the oblation or consecration prayers, and the several parts of them. 


Sscr. I. The form of thanksgiving and consecration-prayers described 
out of the Constitutions, 260.—II. This account compared with what is 
said in other authors. First, as to the form of salutation, ‘‘ Peace be 
with you, &c.” 275.—III. Of the kiss of peace, 280.—IV. Washing the 
hands before consecration, 285.—V. The deacon’s admonition to all 
non-communicants to withdraw ; and to all communicants to come with 
charity and sincerity, 286.—VI. Of the ῥιπίδια, or fans, to drive away 
insects, 287.—VII. Of the use of the sign of the cross at the Lord’s 
table, 289.—VIII. Of the usual preface, called “Sursum Corda, Lift up 
your hearts,” or preparation to the great thanksgiving, 289.—IX. Of 
the εὐχαριστία, or great thanksgiving, properly so called, 291.—X. Of the 
use of the hymn Trisagion, or seraphical hymn, Holy! Holy! Holy! 
in this thanksgiving, 295.—XI. A particular thanksgiving for the 
mercies of God in the redemption of mankind by Christ, 297.—XII. 
The form of consecration always composed of a repetition of the words 
of institution, and prayer to God to sanctify the gifts by his Holy Spirit, 
298.—XIII. After this followed prayer for the whole Catholic Church, 
305.—XIV. More particularly for the bishops and clergy, 307.—XV. 
For kings and magistrates, 308.—XVI. For the dead in general, 309.— 
XVII. Upon what grounds the ancient Church prayed for the dead, 
saints, martyrs, confessors, as well as all others, 317.—XVIII. A short 
account of the diptychs, and their use in the ancient Church, 327.— 
XIX. Next to the dead, prayer made for the living members of that 
particular Church, and every order in it, 330.—XX. For those that were 
in sickness, slavery, banishment, proscription, and all that travelled by 
sea or land, 331.—XXI. For enemies and persecutors, heretics and un- 


vill CONTENTS OF BOOK XV. 


believers, 332.—X XII. For the catechumens, energumens, and peni- 
tents, 334.—XXIII. For healthful and fruitful seasons, 335.—XXIV. 
For all their absent brethren, 336.—XXV. Concluding with a doxology 
to the whole Trinity, 336.—X XVI. To which the people with one voice 
answered, “ Amen,” 337.—X XVII. Then followed the Creed in such 
Churches as had made it a part of their liturgy, 338.—X XVIII. And 
the Lord’s Prayer, 339.—X XIX. Absolution of penitents immediately 
before the Lord’s Prayer, with occasional benedictions, 340.—XXX. 
Benediction after the Lord’s Prayer, 340.—XXXI. Of the deacon’s bid- 
ding prayer, after the consecration, 342.—X XXII. Of the form “‘ Sancta 
Sanctis,” and the hymn “‘ Glory be to God on high,” “Hosanna,” &c. 
344-—XXXIII. Of the invitatory psalm sung before the communion, 
346.—X XXIV. That the consecration anciently was always performed 
with an audible voice, 347.—X XXV. And with the ceremony of break- 
ing the bread to represent our Saviour’s passion, 348. 


CHAPTER IV. 


Of communicants or persons who were allowed to receive this sacrament, 
and the manner of receiving it. 


Sect. I. All persons, except catechumens and penitents, obliged to re- 
ceive the eucharist, 351.—II. When and how this discipline began first 
to relax, 352.—III. When first the use of eulogie came in, instead of 
the eucharist, for such as would not communicate, 355.—IV. The cor-- 
ruption of private and solitary mass unknown in former ages, 356.—V. 
Other corruptions countenanced in the Roman Church, such as the 
missa sicca and nautica, and those called bifaciata and trifaciata, &c. 
363.—VI. The communion not given to heretics and schismatics, with- 
out confession and reconciliation, 369..-VII. Yet given to infants and 
children for several ages, 370.—VIII. And sent to the absent members 
of their own and other Churches, 379.—IX. And to those that were 
sick, or in prison, or under any confinement, or in penance, at the point 
of death, 382.—X. The eucharist sometimes consecrated in private 
houses for these purposes, 385.—XI. And commonly reserved in the 
church for the same uses, 387.—XII. And also for public use upon 
some days, when they made no new consecration. This called missa 
presanctificatorum. Its use and original, 388.—XIII. The eucharist 
sometimes reserved in private by private men, for daily participation, 
391.—XIV. Yet this never allowed in the public service, 393.—XV. A 
novel custom noted, of reserving the eucharist for forty days, and the 
inconveniences attending it, 395.—XVI. The eucharist sometimes given 
to the energumens in the interval of their distemper, 397.—XVII. All 
men debarred from it that were guilty of any great or notorious crime 
of what rank or degree soever, 398.--X VIII. The question of digamy 
or second marriage stated. Whether it debarred men at any time from 
the communion, 398.—XIX. The corrupt custom of some who gave the 


CONTENTS OF BOOK XV. ΙΧ 


eucharist to the dead, censured by the Ancients, 400.--XX. Parallel to 
which is the abuse of burying the eucharist with the dead, 401.—XXI. 
The order of communicating, 402.—XXII. Some rules observed for 
distinction of places in communicating, 403. 


CHAPTER V. 


A resolution of several questions relating further to the manner of 
communicating in the ancient Church. 


Sect. I. That the people were always admitted to receive the communion 
in both kinds, 405.—II. That in receiving in both kinds they always 
received the elements distinctly, and not the one dipped in the other, 
415.—III. That the Ancients received sometimes standing, sometimes 
kneeling, but never sitting, 420.—IV. No elevation of the host for di- 
vine adoration in the ancient Church for many ages till the rise of tran- 
substantiation, 425.—V. No adoration of the host before the twelfth or 
thirteenth century, 441.—-VI. The people allowed to receive the eu- 
charist into their own hands, 450.—VII. The same custom observed in 
delivering it to women and children, 454.-—-VIII. The eucharist usually 
delivered to the people with a certain form of words, to which they an- 
swered, Amen, 456.—IX. How Novatian and others abused the com- 
munion to wicked purposes, 459.—X. Proper Psalms for the occasion 
usually sung while the people were communicating, 460. 


CHAPTER VI. 
Of their post-communion service. 


Sect. I. The communion service closed with several sorts of thanks- 
giving. The deacon’s bidding prayer or thanksgiving, 464.—II. The 
bishop’s thanksgiving, or commendation of the people to God, 465.— 
III. The bishop’s benediction, 465.—IV. The deacon’s form of dismiss- 
ing the people with the short prayer, “Go in peace,’”’ 466.—V. What 
account we have of these prayers in other writers besides the Constitu- 
tions, 467.—VI. ‘These thanksgivings always made in the plural num- 
ber by and for the whole body of communicants. And so they are still 
remaining in the Roman mass book, to the reproach of the great abuse 
of private and solitary mass, 470. 


CHAPTER VII. 


How the remains of the eucharist were disposed of ; and of their common 
entertainment, called agape, or feast of charity. 


Sect. I. Part of the eucharist anciently reserved for particular uses, 472. 
—II. The rest divided among the communicants, 472.—III. This division 
of the consecrated elements, a distinct thing from the division of the 
other oblations, 472.—IV. The remains of the eucharist sometimes 
given to innocent children, 473.—V. And sometimes burnt in the fire, 


x CONTENTS OF BOOK XY. 


475-—VI. Some part of the other oblations disposed of in a feast of 
charity, which all the Ancients reckon an apostolical rite accompanying 
the communion, 476.—VII. Whether this feast was before or after the 
communion in the Apostle’s days, 478.—VIII. How observed in the 
following ages ; when the eucharist was commonly received fasting and 
before this feast, except upon some particular occasions, 480.—IX. 
These love feasts at first held in the church, but afterwards forbidden 
to be kept in the church, by orders of Councils, 487.—X. How the 
Christians were at first abused and calumniated by some of the Heathen, 
but admired and envied by others upon the account of these feasts of 
charity, 489. 


CHAPTER VIII. 
Of the preparation which the Ancients required as necessary in communicants 
to qualify them for a worthy reception. 


Secr. I. A general answer to the question by referring to the professions 
of repentance, faith, and holy obedience, made by every Christian in 
baptism; in the observation of which professions every one was pre- 
sumed to be qualified for the communion, 493.—II. What failings were 
deemed consistent with these professions, and a state of grace, and a 
continual preparation for the communion, 495.—IIJ. What repentance 
required for such failings, 498.—IV. What crimes unqualified men ab- 
solutely for the communion, and what sort of repentance was required 
for them, 499.—V. Ministers not to admit scandalous and notorious 
sinners to the communion, without satisfactory evidences of their re- 
pentance, in such cases as subjected them to the public discipline: in 
other cases where the public discipline was not concerned, they were 
only to admonish them to abstain from communion, but not obliged 
absolutely to repel them from it, 500.—VI. Auricular confession of 
private sins not necessary to be made to the priest as an indispensable 
qualification for the communion, 504.—VII. That preparation consists 
not in coming to communion at certain holy seasons, Easter, Christmas, 
&c.; but in sanctity and purity at all times, 507.—VIII. What faith 
they required in communicants, 511.—IX. What purity of soul by 
repentance and obedience. How far fasting useful or necessary to this 
purpose, 515.—X. The necessity of justice and restitution in a worthy 
communicant, 516.—XI. The necessity of peace and unity, 518.—XII. 
The necessity of charity to the poor, 521.—XIII. The necessity of for- 
giving enemies, and pardoning offences, 524.—XI1IV. What behaviour 
required in the act of communicating : and what deportment afterwards, 
529. 





CHAPTER IX. 
Of frequent communion, and the times of celebrating it in the ancient 
Church. 


Secr. I. All persons, except penitents under censure, obliged anciently 
to receive the communion every Lord’s-day, by the canons of the 


CONTENTS OF BOOK XV. ΧΙ 


Church, 536.—II. This shown to be the constant practice for the three 
first ages, 539.—III. The eucharist celebrated on other days beside the 
Lord’s-day in many Churches, 540.—IV. And in some places every 
day, 542.—V. When first it came to be settled to three times a year, 
551.—VI. And afterward to once a year by the Council of Lateran, 
552.—VII. What attempt was made to restore frequent and full com- 
munions at the Reformation, 553.—VIII. Wherein this is still deficient : 
and what seems yet necessary to be done in order to reduce communion 
to the primitive standard, 556. 


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; εὐῶ. mate neue icimate ἔς a ee 
ion ι te i i ied a mye “ Lait (it 
ie νας (a ng a pp. Fa i; 
rAd ΝΣ 
ΤΠ spina DF et hi 
Bers γι. 
=e a ‘oh ( 


Tye αὐδᾶν D 





THE ANTIQUITIES 


OF THE 


CHRISTIAN CHURCH. 


BOOK XIV. 


OF THAT PART OF DIVINE SERVICE WHICH THE ANCIENTS 
COMPRISED UNDER THE GENERAL NAME OF MISSA CATE- 
CHUMENORUM, THE SERVICE OF THE CATECHUMENS, OR 
ANTE-COMMUNION-SERVICE. 


CHAE: 1. 
Of the psalmody of the ancient Church. 


1. IT has been observed before 1, that the Ancients com- That the 
prised their whole service under two general heads, to which eee es 
they gave the distinguishing names of missa catechumenorum, Church 

- 5 = usually be- 
and missa fidelium, the service of the catechumens, and, the gan with 
service of communicants, or believers; that is, as we would psalmody. 
now term them, the ante-communion-service, and the com- 
munion-service. 

The service of the catechumens was that part of divine 
worship, at which the catechumens, and all others, who were 
not perfect and full communicants, were allowed to be present; 
and it consisted of psalmody, reading the Scriptures, preaching 
and prayers for such particular orders of men, as were not 
admitted to participate of the holy mysteries: and under these 
several heads we must now consider it. 

The service usually began with reading or singing of psalms, 


LB. 13..ch. 1.8.1. ν΄ 4. pp. 201, 262. 
BINGHAM, VOL. V. B 


, 


“’ 


2 The psalmody of XIV. τ 


as appears from that of St. Jerom!, describing the service of 
the Egyptian monks: ‘ They meet at nine o’clock, and then the 
psalms are sung, and the Scriptures are read, and after prayers 
they all sit down, and the father preaches a sermon to them.’ 
And so Cassian? represents it, ‘ that first the psalms were sung, 
and then followed two lessons, one out of the Old Testament, and 
the other out of the New. Only on the Lord’s-day and the 
fifty days of Pentecost, and the Sabbath or Saturday they read 
one lesson out of the Acts of the Apostles, or the Epistles, 
and the other out of the Gospels.’ But probably there might 
be a difference in the order of reading in different Churches. 
And that may reconcile the different opinions of learned men 
concerning the order of their service. For some think they 
began with reading the Scriptures, and others with a prayer 
of confession. The Author of the Constitutions 3, it is certain, 
prescribes first the reading of the Old Testament, and then the 
Psalms, and after that the Acts of the Apostles and Epistles, 
and last of all the Gospels. So that the psalms were inter- 
mingled with the lessons according to the rules and prescrip- 
tions, which that author had observed in some Churches. 
St. Basil4 speaks of ‘a confession made to God upon their 
knees, after which they rose up, and betook themselves to sing 


1 Ep. 22. ad Eustoch. c. 15. [al. 
c5.] See before, Ὁ. 13. ch. 11.8. 6. 
p. 580. n. 88. 

2 Inetit. libs... ὁ; (p. 18.)-.--- 
Quibus (psalmis) lectiones geminas 
adjungentes, id est, unam Veteris et 
aliam Novi Testamenti. In die vero 
Sabbati vel Dominico utrasque de 
Novo recitant Testamento, id est, 
unam de Apostolo, vel Actibus Apo- 
stolorum, et aliam de Evangeliis. 
Quod etiam totis Quinquagesime 
diebus faciunt. 

3 L. 2. Ὁ. 57. (Cotel. v. 1. p. 261.) 
Μέσος δὲ ὁ ἀναγνώστης, ἐφ᾽ ὑψηλοῦ 
τινος ἑστὼς, ἀναγινωσκέτω τὰ Μω- 
σέως, καὶ ᾿Ιησοῦ τοῦ Ναυὴ, τὰ τῶν 
Κριτῶν καὶ τῶν Βασιλειῶν, τὰ τῶν 
Παραλειπομένων καὶ τὰ τῆς ᾿Επανόδου" 
πρὸς τούτοις τὰ τοῦ ᾿Ιὼβ καὶ τοῦ Σο- 
λομῶνος, καὶ τὰ τῶν ἑκκαίδεκα Προ- 
φητῶν. ᾿Ανὰ δύο δὲ γενομένων ava- 
γνωσμάτων ἕτερός τις τοὺς τοῦ Δαβὶδ 
Ψψαλλέτω ὕμνους, καὶ ὁ λαὸς τὰ ἀ- 
κροστίχια ὑποψ αλλέτω. Μετὰ τοῦτο αἱ 


, eH 0: », > VA 
Πράξεις ai ἡμέτεραι ἀναγινωσκέσθω- 
, ? Ν ’, 4 > ¢ 
σαν, kai ᾿Επιστολαὶ Παύλου, ἃς ἐπέ- 
΄ > , pl 26 ΄ 
στειλε ταῖς ἐκκλησίαις καθ᾽ ὑφήγησιν 
τοῦ ᾿Αγίου Πνεύματος" καὶ μετὰ ταῦτα 
διάκονος ἢ πρεσβύτερος ἀναγινωσκέτω 
τὰ Εὐαγγέλια, k.T.A.—L. 5. 6. 19. [8]. 
18.1 (ibid. p. 323.) ᾿Επὶ τὸ αὐτὸ ἐν 
τῇ ἐκκλησίᾳ συναθροιζόμενοι γρηγο- 
ρεῖτε, προσευχόμενοι καὶ δεόμενοι τοῦ 
Θεοῦ ἐν τῇ διανυκτερεύσει ὑμῶν, ἀνα- 
γινώσκοντες τὸν Νόμον, τοὺς Προ- 
; 
φήτας, τοὺς Ψαλμοὺς, μέχρις ἀλεκ- 
τρυόνων κραυγῆς, καὶ βαπτίσαντες 
ὑμῶν τοὺς κατηχουμένους, καὶ ἀνα- 

, ‘ > s > , Ν 
γνόντες τὸ Εὐαγγέλιον ἐν φόβῳ καὶ 
τρόμῳ, κ. τ.λ. 

4 Ep. 63. [4]. 207.] ad Neoce- 
sar. t. 3. p. 96. (Ὁ. 3. part. 2. p. 
450 b. n. 3.) Ἔκ νυκτὸς yap ὀρθρίζει 
παρ᾽ ἡμῖν ὁ λαὸς ἐπὶ οἶκον τῆς προσ- 

a \ > / Ν » Ψ. 
ευχῆς, καὶ ἐν πόνῳ, καὶ [ἐν] θλίψει, 
καὶ [ἐν] συνοχῇ δακρύων ἐξομολο- 
γούμενοι τῷ Θεῷ᾽ τελευταῖον, [ἐξ] 
ἀναστάντες τῶν προσευχῶν, εἰς τὴν 
ψαλμῳδίαν καθίστανται. 


δ, 2. the ancient Church. 3 


psalms to God.’ But that was in their vigils or morning 
prayers before day, and most probably only a private confes- 
sion, which every man made silently by himself, before they 
began the public service. But if we take it for a public con- 
fession, as the learned Hamon L’Estrange® does, then it will 
argue, that the Eastern Churches began their morning ante- 
Jucan service with a prayer of confession, and so went on to 
their psalmody, which was the great exercise and entertain- 
ment of their nocturnal vigils. And indeed it was their exercise 
at all times in the Church, as St. Austin © notes, to fill up all 
vacuities, when neither the reading of the Scriptures, nor 
preaching, nor prayers, interposed to hinder them from it. All 
other spaces were spent in singing of psalms, than which there 
could not be any exercise more useful and edifying, or more 
holy and pious, in his opinion. And upon this account, if the 
observation of L’Estrange?7 be rightly made out of Chrysostom, 
the people were used to entertain the time with singing of 
psalms, before the congregation was complete and fully as- 
sembled. I take no notice here of their psalmody at other 
times, at their meals, at their labours, and in their private 
devotions: because, though this is frequently mentioned by the 
Ancients with great and large encomiums, yet it differed in 
many respects from the common psalmody, and we can draw 
little light or argument from that to explain the public 
service. 
2. As to the public psalmody of the Church, though we take The psalms 

it for the first and leading part of the service, yet we are not in termined 


with 

so to understand it, as if it was all performed at once in one lessons and 
continued course of repeating many psalms together without ates τῇ 
intermission, but rather with some respite, and a mixture of Churches. 
other parts of divine service, to make the whole more agree- 

able and delightful. At least, it was apparently so in the 


practice of some Churches. For the Council of Laodicea 5 





5 Alliance of Divine Offices, ch. 
3: P- 75. (Reprint, p. 108.) To begin 
morning prayer, &c. 

6 Kp. 119. [al. 55.] ad Januar. c. 
18. (Ὁ. 2. Ρ. 142 6.) Quando autem 
non est tempus, cum in ecclesia 
fratres congregantur, sancta can- 
tandi, nisi cum legitur, aut dis- 
putatur, aut antistites clara voce 


deprecantur, aut communis oratio 
voce diaconi indicitur? 

7 As‘above, ch. 3. p. 77. (Reprint, 
p- 112.) For you must know, &c. 

$C. τὴ (t. 1. pargee b.) epi 
τοῦ, μὴ δεῖν ἐπισυνάπτειν ἐν ταῖς συν- 
άξεσι τοὺς ψαλμοὺς, ἀλλὰ διὰ μέσου 
καθ᾽ ἕκαστον Ψαλμὸν γίνεσθαι ἀνά- 
γνῶσιν. 


BE 


4 The psalmody of 


made a decree. ‘that the psalms should not be sung one im- 
mediately after another, but that a lesson should come between 
every psalm.’ And St. Austin plainly intimates, that this was 
the practice of his own Church. For in one of his Homilies 9 
he takes notice, first of the reading of the Epistle, then of 
singing the g5th Psalm, “O come let us worship, and fall 
down, and kneel before the Lord our maker,” and after that of 
a lesson read out of the Gospel. And in another Homily 10 he 
speaks of them in the same order. ‘In the lesson out of the 
Hpistle,’ says he, ‘thanks are given to God for the faith of the 
Gentiles. In the Psalm we said, Turn us again, thou Lord 
God of hosts, show the light of thy countenance, and we shall 
be whole. In the Gospel we were called to the Lord’s supper.’ 
By comparing these two places of St. Austin together, we may 
observe, that it was not any particular Psalm that was appro- 
priated to come between the Epistle and Gospel, but the Psalm 
that was in the ordinary course of reading; for the g5th is 
mentioned in one place, and the 80th Psalm in the other. 
Mabil'on 11 has observed the same practice in the French 
Churches, out of the Collation between the Catholics and Arians 
in the reign of Gundobadus, King of Burgundy,anno 499. For in 
the relation of that conference it is said, that on the vigil before 
the day of disputation, in celebrating the divine offices it 
happened that the first lesson, that was out of the Pentateuch, 
had those words, 7 will harden Pharaoh's heart, §c. [Exod. 
7,3. or 14, 4.] After which the Psalms were sung, and then 
another lesson was read out of Isaiah, in which were these 
words, Go and tell this people, Hearing ye shall hear, and 


XIV. 8 


9 Serm. 10. de Verb. Apost. p. 
112. [al. Serm. 176.] (t. 5. p. 839 
4, e.) Hoe de Apostolica lectione 
percepimus. Deinde cantavimus 
Psalmum, exhortantes nos invicem 
una voce, uno corde dicentes, Venite 
adoremus, δ. Posthec Evangelica 
lectio decem leprosos mundatos no- 
bis ostendit. 

10 Hom. 33. de Verb. Dom. p. 49. 
[4]. Serm. 112.] (t. 5. p. 564 b.) In 
lectione Apostolica gratie aguntur 
Deo de fide gentium.... In Psalmo 
diximus, Deus virtutum converte 
nos, &c.... In Evangelio ad cenam 
vocati sumus, &c, 


11 De Cursu Gallicano, s. 1. n. 
25. (p-399.) Evenit autem ut ea 
nocte, cum lector secundum morem 
inciperet lectionem a Moyse, incidit 
in ea verba Domini, Sed ego in- 
durabo cor gus, δ 6. Deinde, cum 
post Psalmos decantatos recitaret ex 
Prophetis, occurrerunt verba Do- 
mini ad Esaiam dicentis, Vade et 
dices populo huic, Audite audientes, 
§c. Cumque, adhuc Psalmi fuissent 
decantati, et legeret ex Evangelio, 
incidit in verba, quibus Salvator 
exprobrat Judeis incredulitatem, 
Ve tibi Chorazin, &c. Denique 
cum lectio fieret ex Apostolo, &c. 


the ancient Church. 5 


m2; 3: 


shall not understand, &c. [6,9.] Afterwards the Psalms were 

sung again, another lesson was read out of the Gospel, wherein 

were those words of our Saviour upbraiding the Jews with their 
infidelity, Woe unto thee Chorazin, §c. [Matth. 11, 21.] And 

last of all the Epistle was read, containing those words, De- 
spisest thou the riches of his goodness, ὅδ. [Rom. 2, 4.] 
Where it is easy to observe, that as there were four lessons 

read out of the Old and New Testament, so there were psalms 

sung between each lesson, except the last which is not men. 
tioned. 

3. These psalms were styled by a peculiar name, responso- Which 

ria, and psalmi responsorit, the responsories ; which was not pena 


called by a 
a name affixed to any particular psalms, but was given to all peculiar 


such as happened to fall in here in the common course of coe ee 
reading. The fourth Council of Toledo is to be understood of 59": 
such psalms when it speaks of responsories!!, blaming some for 
neglecting to use the Gloria Patri after them. And Gregory 
Turonensis often mentions them}? more expressly under the 

name of psalint responsorit, making it a part of the deacon’s 

office to repeat them. The ancient ritualists are not agreed 

about the reason of the name, why they were called responso- 

ria: some ™ saying they were so called, because, one singing, 

the whole choir did answer them: whilst others!4 say they 


iC. 18. fal. 16.] (t. 5. p. r710 e.) 
Sunt quidam, qui in fine responso- 
riorum Gloria non dicunt, &c. 

12 De Vitis Patrum, c. 8. [al. 4.] 
(p. 1187 a. g.)... Diaconus respon- 
sorium psalmum canere ccepit.— 
Conf. Hist. Francor. 1. 8. ¢. 3. (p. 
378 Ὁ. 8.)....Jubet rex ut diaco- 
num nostrum, qui ante diem ad 
missas psalmum responsorium dix- 
erat, canere juberem. 

13 Tsidor. Hispal. de Offic. Eccles. 
1, τ. 6. 8. (p. 392 ἢ.) Responsoria 
ab Italis longo ante tempore sunt 
reperta: et vocata hoc nomine, quod, 
uno canente, chorus consonando re- 
spondeat. Antea autem id solus 
ea agebat: nunc unus inter- 

um, interdum duo vel tres com- 
muniter [canunt], choro in plurimis 
respondente. 

14 Rupert. Tuitiens. de Divin. Of- 
ΠΟ Len, Cars. (t. 20) ΡῈ 721.) 85 


sponsoria, que post lectiones cani- 
mus, nobis innuunt, sanctis monitis 
Dei factis nos respondere debere, 
ne simus similes pueris sedentibus 
in foro, audientibus ac dicentibus, 
Cantavimus vobis, et non saltastis ; 
lamentavimus vobis, et non plorastis. 
Dicuntur enim a respondendo. Tris- 
titia [leg. tristia] namque tristibus 
et leta leetis debemus succinere lec- 
tionibus: siquidem neque moris est, 
neque decoris, ut cum lector tristia 
dixerit, verbi gratia, que sunt pee- 
nitentiz, sive lamentum aliquod Do- 
minice passionis, chorus in respon- 
sorio saltet de gaudio regni et gloria 
resurrectionis. Sed dum lector, vel- 
ut Ioannes non manducans neque 
bibens, predicat poenitentiam, nos 
itidem in responsorio ploramus : 
dum ille, velut Filius Hominis, man- 
ducans et bibens, cantat nobis de 
gaudio regni, succinentes eidem, 


6 The psalmody of XIV. 1.8 


had their name, because they answered to the lessons, being 
sung immediately after them. Which seems to be the more 
likely reason. 

4. But we are not to imagine that these were the only 
psalms which the Ancients used in their psalmody. For some 
psalms were of constant use in the Church, as being appro- 
priated to particular services. We have seen before!’ that the 
63rd Psalm, “ O God, my God, early will I seek thee,” was 
peculiarly styled the Morning Psalm, because it was always 
sung at morning service, as the g5th Psalm is now in our 
Liturgy. And the 141st Psalm, “ Let my prayer be set forth 
in thy sight as the incense, and let the lifting up of my hands 
be an evening sacrifice,” was always sung 16 at evening service. 
They had also some proper psalms adapted to the nature of 
their communion-service and their funeral offices, as we shall 
see hereafter. And in the French Church, from the time that 
Museeus, presbyter of Marseilles, composed his Lectionarium, 
or Order of reading the Psalms and Lessons, at the mstance 
of Venerius his bishop, the responsory psalms were all adapted 
to their proper times and lessons, as Gennadius 17 informs us. 
And this, some learned men?® think was at first peculiar to 
the Gallican office, and a singular usage of the French Church. 
Which may be true as to the appropriating the several psalms 
to their proper lessons in the general course of the year: but 
it cannot be true if it be meant only of particular and solemn 
occasions. For the Church had not only proper lessons, but 
proper psalms read upon greater festivals, suitable to the occa- 
sion; and that long before the time of Muszeus’ composing his 
Calendar for the Gallican Church. For St. Austin 19 plainly 
informs us, that the 22nd Psalm, “ My God. my God, why 


Some 
psalms ap- 
propriated 
to particu- 
lar services. 


apte saltamus. Quodque uno pre- _ cerpsit. 


cinente, tam in his, quam in ceteris 
ejusmodi [al. hujusmodi], chorus 
concorditer sequitur, illud astruit, 
quod Apostolus obsecrat, ut id ip- 
sum dicamus omnes, et non sint in 
nobis schismata. 

15 B. 19: ch. τὸς 5. τὶ Veaupi5s4: 

16 B. 759. ὉΠ ΌΤΙ. 8:2. Viq. Pasy4s 

17. De Scriptor. Eccles. c. 79. (ap. 
Oper. Hieron. t. 2. p. 981.) Respon- 
soria etiam Psalmorum capitula tem- 
pori et lectionibus congruentia ex- 


18 Stillingfleet, Origines Britan- 
nice, ch. 4. p. 218..(v. 3. pi 134.) 
This will oblige us to enquire, &c. 

19 In Ps. 21. ap. Pref. Serm. 2. 
Ρ. 42. (t. 4. p. 94 f, g.) Miror, fra- 
tres, si hodie Psalmus iste legitur et 
in parte Donati. Rogo vos, fratres 
mei, confiteor vobis, novit Christi 
misericordia, quia sic miror, quasi 
lapidei ibi sint, et non audiant..... 
Legamus illum, quantum angustia 
temporis patitur, &c. 


"ὁ 4, 5. 


the ancient Church. 7 


hast thou forsaken me, &c.,” was always read upon the day of 
our Sayiour’s passion in the African Church, and he seems to 
intimate that the Donatists did the same, though they were so 
stony-hearted as not to make a just application of it. And 
there is little question to be made, but that as they had proper 
psalms for this occasion, so they had for all the other solemn 
festivals. 
5. The other psalms were sung in the ordinary course of Otherssung 
reading from end to end, in the same order as they lay in the δ ‘he ord 


nary course 
book, without being appropriated to any times, or lessons, or as they lay, 
days, except those particular psalms which were appointed as reese 
proper for each canonical hour. Cassian aa observes, that in apse 
Egypt, at the first beginning of the monastic life, there were or day. 
almost as many types, rules, or orders about this matter, as 

there were monasteries, some singing eighteen psalms imme- 

diately one after another, others twenty, and some more. But 

at last by common consent, the number for morning and 

evening service was reduced to twelve 31, which were read in 

one continued course without any lessons coming between 

them: for they had only two lessons, one out of the Old Testa- 

ment, and the other out of the New, and those read only when 

all the psalms were ended. He tells us also ?, that in some 

places they sung six psalms every canonical hour, and some 
proportioned the number of psalms to the number of the hour 


at which they met at their devotions: so that at the third hour 


20 Instit. 1. 2. c. 2. (p. 13.) Mul- 
tos namque comperimus per alias 
regiones pro captu mentis suze, ha- 
bentes quidem, ut ait Apostolus, ze- 
lum Dei, sed non secundum scien- 
tiam, super hac re diversos typos ac 
regulas sibimet constituisse. Qui- 
dam enim vicenos seu _ tricenos 
psalmos, et hos ipsos antiphonarum 
protelatos melodiis, et adjunctione 
quarundam modulationum debere 
dici singulis noctibus censuerunt : 
alii hunc modum etiam excedere 
tentaverunt: nonnulli decem et oc- 
to; atque in hune modum diversis 
in locis diversum canonem agnovi- 
mus institutum, totque propemodum 
typos ac regulas vidimus usurpatas, 
quot etiam monasteria cellasque con- 
speximus. 


21 Tbid. c. 4. (p. 15.).... Per uni- 
versam ... Augyptum et Thebaidem 
duodenarius psalmorum numerus, 
tam in vespertinis quam in noc- 
turnis solemnitatibus, custoditur, ita 
duntaxat ut post hunc [numerum ] 
duz lectiones, Veteris scilicet ac 
Novi Testamenti singulz, subse- 
quantur. 

22 [bid. c. 2. (p. 13.) Sunt quibus 
in ipsis quoque diurnis orationum 
officiis, id est, tertia, sexta, nonaque, 
id visum est, ut secundum horarum 
modum, in quibus hee Domino red- 
duntur obsequia, psalmorum etiam 
et orationum putarent numerum co- 
equandum: nonnullis placuit sena- 
rium numerum singulis diei con- 
ventibus deputari. 


8 The psalmody of XIV. i. 


they had only three psalms, but six at the sixth, and nine at 
the ninth hour ; till upon more mature deliberation they came 
at last to this resolution, to have only three psalms 38 at every 
diurnal hour of prayer, reserving the greater number of twelve 
for the more solemn assemblies at morning and evening prayer. 
But the custom of conforming the number of psalms to the 
number of hours continued in use in some parts of France, or 
else was taken up in the time of the second Council of Tours, 
anno 567, as appears from a singular canon of that Council, 
which I have recited at large before 34 in the last Book. 


Andsome 6. Besides these, it was usual for the bishop or precentor to 
appointed appoint any psalm to be sung occasionally in any part of the 


is ng service at discretion; as now our anthems in cathedrals are 
of the bi. left to the choice of the precentor, and the psalms in metre to 
TS the discretion of the minister, to choose and appoint what 
psalms he pleases, and what times he thinks most proper in 
divine service. Thus Athanasius? tells us he appointed his 
deacon to sing an occasional psalm, when his church was beset 
with the Arian soldiers. And St. Austin sometimes speaks of 
a particular psalm 36, which he ordered the reader to repeat, 
intending himself to preach upon it; and it once happened that 
the reader mistaking one of these psalms, read another in its 
stead; which put St. Austin upon an extempore discourse 27 
upon the psalm that was read by mistake to the people. And 
when we consider that they sometimes spent whole days and 
nights almost in psalmody ; as when St. Ambrose’s church was 
beset with the Arian soldiers 25, the people within continued 


23 Ibid. 1. 3. c. 3. See before, Ὁ. 


13. ch.9. 8, 8. v. 4. Pp. 543. 1. go. 

24 Bere: See eee ὁ ἐν Ρ. 
540. 1.9. 

25 Apol. 2. p. 717. [4]. Apol. de 
Fug. n. 24.] (t. 1. part. 1. p. 265 a.) 
....KadeaOels ἐπὶ τοῦ θρόνου, προέ- 
τρεπον τὸν μὲν διάκονον ἀναγινώσκειν 
ψαλμόν: τοὺς δὲ λαοὺς ὑπακούειν, 
Ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. 

26 Preefat. in Ps. 31. (t. 4. p. 171 
c.) Hune autem psalmum ad eam 
gratiam pertinere, qua Christiani su- 
mus, testatus est apostolus Paulus : 
unde ipsam lectionem vobis legi vo- 
luimus. 

27 In Ps. 138. p. 650. (ibid. p. 


1534 a.) Psalmum nobis brevem 
paraveramus, quem mandaveramus 
cantari a lectore: sed ad horam, 
quantum videtur, perturbatus, alte- 
rum pro altero legit. Maluimus 
nos in errore lectoris sequi volun- 
tatem Dei, quam nostram in nostro 
proposito. 

28 Ep. 33. [al. 20.] ad Marcellin. 
Soror. (nn. 24, 25: (t. 2. p. 858 e.) 
Exactus est totus ille dies in mee- 
rore nostro....Ego domum redire 
non potui, quia circumfusi erant 
milites, qui basilicam custodiebant. 
Cum fratribus psalmos in ecclesiz 
basilica minore diximus. Sequenti 
die lectus est de more Liber Jone, 


the ancient Church. 9 


the whole night and day in singing of psalms; it will easily be 
imagined that at such times they did not sing appropriated 
psalms, but entertained themselves with such as the bishop 
then occasionally appointed, or left them at large to their own 
choice, to sing at liberty and discretion. Sometimes the reader 
himself pitched upon a psalm, as the necessity of affairs would 
allow him, or his own discretion direct him. Thus St. Austin 
tells us in one of his Homilies 29, that he had preached upon a 
psalm, not which he appointed the reader to sing, but what 
God put into his heart to read, which determined his sermon 
to the subject of repentance, being the fifty-first or penitential 
Psalm, which the reader sung of his own accord, or rather, as 
St. Austin words it, ‘ by God’s direction.’ 

Sulpicius Severus tells a remarkable story to the same pur- 
pose in the Life of St. Martin °°. He says, when St. Martin 
was to be elected bishop, ‘ one, whose name was Defensor, 
among the bishops, was a great stickler against him. Now 
it happened, that in the tumult the reader, whose course it 
was to sing the psalm that day, could not come at his place in 
due time, and therefore another read the first psalm that he 
lighted upon when he opened the book, which happened to be 
the eighth Psalm, wherein were those words, “ Out of the 
mouths of babes and sucklings thou hast perfected praise, 
because of thine enemies, that thou mightest destroy the enemy 
and defensor,’ as the Gallican version then read it,—U¢t de- 
struas inimicum et defensorem. And this, though it seemingly 


tuito lector, cui legendi eo die of- 
ficium erat, interclusus a populo 
defuisset, turbatis ministris, dum 


quo completo, hunc sermonem ador- 
sus sum: Liber lectus est, fratres, 
&c. Ep.] 


29 Serm. 27. ex. 50. t. 10. p. 175. 
[al. Serm. 352. De Utilit. Pcenitent. 
2.] (t. 5. p. 1363 d.) Proinde ali- 
quid de peenitentia dicere divinitus 
jubemur. Neque enim nos istum 
psalmum cantandum lectori impe- 
ravimus: sed quod ille censuit vo- 
bis esse utile ad audiendum, hoc 
cordi etiam puerili imperavit. 

30 Vit. Martin. c.7.(p.472.) Inter 
episcopos tamen, qui affuerant, pre- 
cipue Defensor quidam nomine dici- 
tur restitisse: unde animadversum 
est, graviter illum lectione prophe- 
tica tunc notatum. Nam cum for- 


exspectatur, qui non aderat, unus 
e circumstantibus, sumpto psalterio, 
quem primum versum invenit, arri- 
puit. Psalmus autem erat, Ex ore 
infantium et lactentium perfecisti 
laudem propter imimicos tuos, ut 
destruas inimicum et defensorem ! 
quo lecto clamor populi_tollitur, 
pars diversa confunditur. Atgue ita 
habitum est, divmo nutu psalmum 
hunc lectum fuisse, ut testimonium 
operis Defensor audiret, quia, ex ore 
infantium atque lactentium in Mar- 
tino Domini laude perfecta, ostensus 
pariter et destructus est inimicus. 


10 The psalmody of XIV. i. 


were but a chance thing, was looked upon as providential by 
the people, to overthrow the machinations of Defensor. 

7. In some places, instead of lessons between every psalm, 
they allowed a short space for private prayer to be made in 
silence, and a short collect by the minister, which Cassian 3! 
says was the ordinary custom of the Egyptian fathers. For 
they reckoned *, that frequent short prayers were more useful 
than long continued ones, both to solicit God more earnestly 
by frequent addresses, and to avoid the temptations of Satan, 
drawing them into lassitude and weariness, which was pre- 
vented by their succinct brevity. And therefore they divided 
the longer psalms into two or three parts 33, interposing pray- 
ers between every distinction. 

8. In all the Western Churches, except the Roman, it was 
ng customary also at the end of every psalm for the congregation 
endofevery to stand, and say, Glory be to the Father, and to the Son, and 
ΠΡ to the Holy Ghost! but in the Eastern Churches it was other- 
ὮΝ ΟΝ Εν wise: for as I have noted before, out of Cassian 31, in all the 
Churches. Kast they never used this glorification, but only at the end of 

the last psalm, which they called their antiphona, or Hallelujah. 
This was one of those psalms which had Hallelujah prefixed to 
it, and which they repeated by way of antiphona, or responsal, 
and then added, Glory be to the Father and to the Son and to 
the Holy Ghost! But in the Western Churches, he says, it 
was used at the end of every psalm. And so we are to under- 
stand those canons of the Council of Toledo *°, which order, 


Prayers in 
some places 
between 
every 
psalm, in- 
stead of a 
lesson. 


The Gloria 


ΡΠ ΒΕ Στ. (ΡῈ πη τ intercessionibus cum orationum in- 


Undecim psalmos orationum inter- 
jectione distinctos, ὅσα. 

32 Ibid. 6. ro. (p. 23.) Utilius 
censent breves quidem orationes, 
sed creberrimas fieri. Illud quidem 
ut frequentius Dominum deprecan- 
tes jugiter eidem coherere possi- 
mus. Hoc vero, ut insidiantis Dia- 
boli jacula, que infligere nobis tune 
precipue, cum oramus, insistit, suc- 
cincta brevitate vitemus. 

38 ‘Vid. Cassian. ibid. ¢. 11. (p. 
23.) Et idcirco ne psalmos qui- 
dem ipsos, quos in congregatione 
decantant, continuata student pro- 
nuntiatione concludere: sed eos pro 
numero versuum duabus vel tribus 


terjectione divisos, distinctim par- 
ticulatimque consummant, &c. 
34 Seen Ὁ. τὲ ΘΠ Ἴ1Ο5 ΒΥ ἢ 

571. n. 68.—Conf. Walafrid. Strab. 
i Reb. Eccles. c. 25. (ap. Bibl. 
Max. t. 15. Ρ. 105 6. 7.) Dicendum 
vero de hymno, qui ob honorem 
sancte et unice ‘T'rinitatis officiis 
omnibus interseritur, eum a Sanctis 
Patribus aliter atque aliter ordina- 
tum.... Hunc itaque hymnum non- 
nulli omnibus pene psalmis, et in- 
terdum incisionibus psalmorum, co- 


aptant: responsoriis vero pauciori- 
bus, &c. 
35. Tolet: 4. δ. τὰν falas ii(tig 


p. 1710 e.] In fine psalmorum, non 


IN§ 7, 8, 9, το. the ancient Church. 11 


Glory and honour be to the Father, and Son, and Holy Ghost! 
to be said at the end of the psalms and responsories: but the 
Decretal of Vigilius®®, which orders the same at the end of 
the psalms, must be taken according to the custom of the 
Roman Church to be used only at the conclusion of all. 
Other differences relating to the use of this doxology and 
its original shall be considered in the next chapter in their 
proper place. 

9. As to the persons concerned in this service of singing the The psalms 
psalms publicly in the church, we may consider them in four aoe τὰ 
different respects, according to the different ways of psalmody. ἘΠ 
1. Sometimes the psalms were sung by one person alone, the 
rest hearing only with attention. 2. Sometimes they were 
sung by the whole assembly joining all together. 3. Some- 
times alternately by the congregation divided into distinct 
choirs, the one part repeating one verse, and the other ano- 
ther. 4. Sometimes one person repeated the first part of the 
verse, and the rest joined all together in the close of it. The 
first of these ways Cassian 87 notes as the common custom of 
the Egyptian monasteries ; for he says, ‘ that except him, who 
rose up to sing, all the rest sat by on low seats in silence, 
giving attention to him that sang.’ And though sometimes 
four sang the twelve psalms in one assembly, yet they did it 
not all together, but in course one after another 35, each singing 
three psalms, and the rest keeping silence till the last psalm, 
which they all sang by way of antiphona, or alternate song, 
adding the Gloria Patri in the close. 

10. Sometimes again the whole assembly jomed together ; Sometimes 
men, women, and children, united with one mouth and one ee 
mind in singing psalms and praises to God. ‘This was the assembly 
most ancient and general practice, till the way of alternate eee 
psalmody was brought into the Church. Thus Christ and his 


sicut a quibusdam huc usque, Gloria 
Patri, sed, Gloria et honor Patri, 
dicatur, &c.—C. 15. [al. 16.] See 
S. 2. n. 11, preceding. 

36 Ep.1. ad Eutherium, c. 2. (CC. 
ibid. p. 312 6.) ... In fine psalmo- 
rum ab omnibus Catholicis ex more 
dicatur, Gloria Patri, et Filio, et 
Spiritui Sancto ! 

So Enstit. 1.2. 6. 12.) ((p. 24.) Ut 


....absque eo, qui dicturus in me- 
dium psalmos surrexerit, cuncti, se- 
dilibus humillimis insidentes, ad 
vocem psallentis omni cordis in- 
tentione dependeant. 

38 Ibid. c. 5. (p.16.).... Unus in 
medium psalmos Domino cantatu- 
rus exsurgit.—It. c. 8. See before, 
bovraech; Fo: se ὙΠ 4: ΡῚΡ]1: 
n. 68. 


12 The psalmody of XIV. 1}! 


Apostles sung the hymn at the last supper, and thus Paul and 
Silas at midnight sung praises unto God. Bellarmin?* indeed, 
and some other writers of the Romish Church say, this custom 
was not in use till the time of St. Ambrose; but they plainly 
mistake the introduction of the alternate way of singing psalms 
for this more ancient way, which derives its original from the 
foundation of the Church. Thus St. Hilary 29, who lived before 
St. Ambrose, takes notice, that the people all prayed, and all 
sang hymns together. And St. Chrysostom 4°, comparing the 
apostolical times with his own, says, ‘ Anciently they all met 
together, and all sang in common: and so do we at this day.’ 
And again4!, ‘Women and men, old men and children, differ 
in sex and age, but they differ not in the harmony of singing 
hymns : for the Spirit tempers all their voices together, making 


Sometimes 
alternately, 
by the con- 
gregation 


one melody of them all.’ 
sometimes 4? speaks 
with united voices, 
nate psalmody was 
Church. 

11. This way of 


After the same manner St. Austin 
of singing the psalms between the lessons 
though before his time the way of alter- 
become very common in all parts of the 


singing the psalms alternately was, when 


the congregation, dividing themselves into two parts, repeated 
the psalms by courses, verse for verse one after another, and 


38 De Bonis Operibus, 1. 1. ¢. τό. 
t. 4. p. 1077. (t. 4. p. 1193 a.)— 
S. Augustinus, Confess. 1. 9. 6. 7., 
scribit ab Ambrosio primum insti- 
tutum fuisse, ut, juxta morem Ori- 
entalium partium, [quatuor]| psalmi 
atque hymni in Mediolanensi eccle- 
sia canerentur, atque hune usum 
inde ad alias Occidentis ecclesias 
dimanasse: eumdem usum idem 
Augustinus probat tum loco notato, 
tum etiam, |. 10. c.33. Sed quod 
ait, ab Ambrosio id primum insti- 
tutum, non ita videtur accipiendum, 
quasi cantus ecclesiasticus in Occi- 
dente ante Ambrosii tempora plane 
ignotus fuerit. Contrarium enim 
testantur, quee paullo ante citavimus 
ex Hilario et Tertulliano. Sed for- 
tasse loquitur Augustinus non de 
cantu absolute, sed de cantu totius 
populi. Antea siquidem psalmum 
cantabat unus, tantum audientibus 
ceteris. Unde est illud Hieronymi 
in Epist. ad Rusticum, Dicas psal- 


mum in ordine tuo. Fortasse etiam 
soli clerici, ut nunc fierl videmus, 
canebant. Ambrosius autem ad 
leniendum mcerorem populi in per- 
secutione Justine instituit, ut totus 
populus caneret. 

39 In Ps. 65. p. 292: (ta. ν τοῦ, 
c. n.4.) Audiat orantis populi con- 
sistens quis extra ecclesiam vocem, 
spectet celebres hymnorum sonitus. 

40 Hom. 36. in 1 Cor. t. 3. p. 232. 
(t. 10. p. 340 b.) .... Suvyecay τὸ 
παλαιὸν ἅπαντες, καὶ ὑπέψαλον [8]. 
ἐπέψαλον᾽ κοινῇ. 

41 In Ps. 145. t. 2. p. 824. [Hom. 
in illud, Lauda, &c.] (t. 5. p. 527 6.) 
Kai yap καὶ γυναῖκες καὶ ἄνδρες, καὶ 
πρεσβύται, καὶ νέοι διήρηνται μὲν 
κατὰ τὴν ἡλικίαν, οὐ διήρηνται δὲ 
κατὰ τὸν τῆς ὑμνῳδίας λόγον. 

42 Serm. το. de Verb. Apost. p. 
112. [al. Serm. 176.] (t.5. p. 839 e.) 
Deinde cantavimus psalmum exhor- 
tantes nos invicem una voce, una 
corde, dicentes, Venite adoremus, &c. 


the ancient Church. 19 


As the other, for its common divided into 


not, as formerly, all together. 
7 two parts. 


conjunction of yoices, was properly called symphony; so this, 
for its division into two parts, and alternate answers, was com- 
monly called antiphony, and sometimes responsoria, the sing- 
ing by responsals. This is plain from that noted iambic of 
Gregory Nazianzen*®, Σύμφωνον, ἀντίφωνον ἀγγέλων στάσιν, 
where the symphony denotes their singing alternately verse 
for verse by turns. Socrates! calls it, ἀντίφωνον ὑμνωδίαν, the 
antiphonal hymnody: and St. Ambrose*’, responsoria, stnging 
by way of responsals. For, comparing the Church to the sea, 
he says, ‘ From the responsories of the psalms, and singing of 
men, women, virgins, and children, there results an harmonious 
noise like the waves of the sea.’ He expressly mentions women, 
in other places*®, as allowed to sing in public, though otherwise 
the Apostle had commanded them to keep silence in the Church. 
St. Austin also frequently mentions 17 this way of singing by 
parts or alternately by responses: and he carries the original 
of it in the Western Church no higher than the time of St. 
Ambrose, when he was under the persecution of the Arian 
Empress Justina, mother of the younger Valentinian ; at which 
time both he 48, and Paulinus 49, who writes the Life of St. 
Ambrose, tell us, the way of antiphonal singmg was first 
brought into the Church of Milan in imitation of the custom 
of the Eastern Churches, and that from this example it pre- 
sently spread all over the Western Churches. What was the 
first original of it in the Eastern Church is not so certainly 


43 Carm. lamb. de Virtute. (t. 2. 
p. 218 ἃ.) 

41. 6. c. 8. (v. 2 - P+ 322. 30.) 
Λεκτέον δὲ καὶ ὅθεν τὴν ἀρχὴν ἔλαβεν 
ἡ κατὰ τοὺς ἀντιφώνους ὕ υμνους ἐν τῇ 
ἐκκλησίᾳ συνήθεια. 

45 Hexamer. 1.3. ὁ. 5. (t.1. p.42 Ὁ. 
n. 23.) ..- Responsoriis psalmorum, 
cantu virorum, mulierum, virginum, 


parvulorum, ccnsonans undarum 
fragor resultat. 
46. Preto τὴ Psat. 2.2: (ta Ten Ὁ: 


741 a.) Mulieres Apostolus in ec- 
clesia tacere jubet. Psalmum etiam 
bene clamant, &c. 

47 In Ps. 26. in Preef. (t. 4. p. 118 
6.) Voces istze psalmi, quas audi- 
vimus, et ex parte cantavimus, &c. 


—lIt. in Ps. 46. (p. 408 c.) Itaque 
in hoe psalmo, quem cantatum au- 
divimus, cui cantando respondimus, 
ea sumus dicturl que nostis. 

48 Confess..1, 9. ¢..7., (t.. 1. p..162 
f.) Tunc hymni et psalmi ut cane- 
rentur secundum morem Orienta- 
lium partium, ne populus meeroris 
teedio contabesceret, institutum est: 
et ex illo in hodiernum retentum, 
multis jam ac pene omnibus gregi- 
bus tuis et per czteras orbis partes 
imitantibus. 

49 Vit. Ambros. p. 4. (t. 2. preefix. 
append. p. 4 8.) Hoc in tempore 
primo antiphone hymni ac vigilie 
in ecclesia Mediolanensi celebrari 
ceeperunt, &c. 


14 The psalmody of XIV. 


agreed upon by writers, either ancient or modern. Theodo- 
ret °° says, that Flavian and Diodorus first brought in the way 
of singing David’s Psalms alternately into the Church of An- 
tioch, in the reign of Constantius. But Socrates 5! carries the 
original of this way of singing hymns to the Holy Trinity as 
high as Ignatius. Valesius °? thinks Socrates was mistaken : 
but Cardinal Bona *? and Pagi®* think both accounts may be 
true, taking the one to speak of David’s Psalms only, and the 
other of hymns composed for the service of the Church. Some 
say the custom was first begun by Ignatius, but destroyed by 
Paulus Samosatensis, and revived again by Flavian. But Pagi’s 
conjecture seems most reasonable, that Flavian only introduced 
this way of singing the psalms in the Greek tongue at Antioch, 
whereas it had been used in the Syrian language long before, 
as he shows out of Theodorus of Mopsuestia, and Valesius him- 
self confirms this out of the same author 55, whose testimony is 


50 L. 2. δ. 24. (Vv. 3 Ρ- 107. 5-) 
Οὗτοι πρῶτοι διχῆ Nee τοὺς τῶν 
ψαλλόντων χορούς, kK. τ. A. 

ΘΕ 6. c. 8. (v. 2. P. 322. 32.) 
᾿Ιγνάτιος . - ὀπτασίαν εἶδεν ἀγγέλων, 
διὰ τῶν ἀντιφώνων ὕμνων τὴν ᾿Αγίαν 
Τριάδα ὑμνούντων, καὶ τὸν τρόπον 
τοῦ ὁράματος τῇ ἐν ᾿Αντιοχείᾳ ἐκ- 
κλησίᾳ παρέδωκεν" ὅθεν καὶ ἐν πάσαις 
ταῖς ἐκκλησίαις αὕτη ἡ παράδοσις διε- 
δόθη. 

52 [Ad Socrat. loc. citat. (ibid. 
n. 1.) Nescio unde hec hauserit 
Socrates. Constat enim primos 
omnium Flavianum ac Diodorum, 
regnante Constantio, psallentium 
choros Antiochiz bifariam divisisse, 
et Psalmos Davidicos alternis canen- 
dos eis tradidisse: eamque rem pri- 
mum <Antiochiz institutam, postea 
ad reliquas totius orbis ecclesias 
dimanasse. Grischov. | 

53 De Psalmod. c.16. 5. 10. n.t. 
(p-457-) Scio, quidem Theodoretum, 
Suidam, quos nonnulli recentiores 
sequuti sunt, ad Flavianum et Dio- 
dorum, Antiochenos monachos, qui 
tempore Constantii Imperatoris flo- 
ruerunt, hanc institutionem referre. 
Veruntamen vel errasse istos dicen- 
dum est; vel non de quocunque 
alterno cantu, sed de solis Davidicis 
Psalmis intelligi debent. Hi enim 


primi, ait Theodoretus, psallentium 
choro in duas partes diviso, Hymnos 
Davidicos alternis canendos insti- 
tuerunt. 

54 Crit. in Baron. an. 400. ἢ. 10. 
fal. 14.] (t. 2. p..34-) Ha tamen 
species jam ante Flavianum atque 
Diodorum a Syris videtur usurpata. 
Scribit enim Theodorus [ Mopsuest. |, 
Flavianum ac Diodorum primos om- 
nium eam psalmodiz speciem, quas 
antiphonas vocant, ex Syrorum lin- 
gua in Grecam transtulisse, et om- 
nium prope solos hujus rei auctores 
cunctis orbis partibus apparuisse. 
Quod igitur Syri diu ante Flavia- 
num prestiterant, Psalmos Davidi- 
cos lingua Syriaca antiphonatim 
canentes, id Flavianus ac Diodorus 
a Grecis Antiochensibus, psalmos 
Greece canentibus, fieri institue- 
runt. 

65 Thesaur. Orthodox. Fid. 1. 5. 
c. 30. (p. 482.) Caeterum per id tem- 
pus Antiochiz florebant, et virtute 
scientiaque celebres habebantur, Fla- 
vianus et Diodorus, quorum 1116 
Antiocheno episcopatui, hic Tar- 
sensi posteaspreefectus est. Atque, 
ut Theodorus Mopsuestizus seribit, 
illam psalmodize speciem, quas an- 
tiphonas dicimus, illi ex Syrorum 
lingua in Grecam transtulerunt, 





ἥξ τι, 12. the ancient Church. 15 


preserved by Nicetas. However this matter be as to the first 
original of this way of antiphonal psalmody, it is certain, that 
from the time that Flavian either instituted or revived it at 
Antioch, it prevailed in a short time to become the general 
practice of the whole Church. St. Chrysostom 56 encouraged 
it in the vigils at Constantinople, in opposition to the Arians. 
St. Basil °7 speaks of it in his time, as the received custom 
of all the East. And we have seen before, how from the time 
of St. Ambrose it prevailed over all the West. And it was a 
method of singing so taking and delightful, that they some- 
times used it, where two or three were met together for private 
devotion. As Socrates*® particularly remarks it of the Emperor 
Theodosius Junior and his sisters, that they were used to sing 
alternate hymns together every morning in the royal palace. 

12. Besides all these there was yet a fourth way of singing, Sometimes 
of pretty common use in the fourth age of the Church: which PY single 

pr@centor 

was, when a single person, whom that age called a phonascus, repeating 
ὑποβολεὺς, or precentor®, began the verse, and the people Sie 
joined with him in the close. This the Greeks called ὑπηχεῖν, verse, and 
and ὑπακούειν, and the Latins succinere. 


Ε the people 
And it was often an ine 
used for variety in the same service with alternate psalmody. ee τῷ im. 
aes ΓΝ ᾿ ’~ the close. 
Thus St. Basil®, describing the different manners of their Where also 
ἘΞ τὸ Ξ Σ εἰν δ : eins αγές of dia- 
morning psalmody, tells us, ‘ they one while divided them- ἘΠΕ Το 
selyes into two parts, and sung alternately, answering to one acroteleu- 
: τ ΞΕ tics and 
another ; and then again they let one begin the psalm, and the acrosties in 
rest jomed with him in the close of the verse.’ This was cer- psalmody. 


tainly in use at Alexandria in the time of Athanasius, as I have 





ut omnium prope soli admirandi 
hujus operis omnibus Christiani 
hominibus auctores apparuerunt. 

56 Vid. .Soctatie 1. 6: 6. 8. (Vs 2. 
p- 322. 6.) .... Ἰωάννης εὐλαβηθεὶς, 
μή τις τῶν ἁπλουστέρων ὑπὸ τῶν 
τοιούτων δῶν ἀφελκυσθῆ τῆς ἐκκλη- 
σίας, ἀντιτίθησιν αὐτοῖς τοὺς τοῦ ἰδίου 
λαοῦ, ὅπως ἂν καὶ αὐτοὶ ταῖς νυκτερι- 
ναῖς ὑμνολογίαις σχολάζοντες, ἀμαυ- 
ρώσωσι μὲν τὴν ἐκείνων περὶ τούτου 
σπουδὴν, βεβαίους δὲ τοὺς οἰκείους 
πρὸς τὴν ἑαυτῶν πίστιν ἐργάσωνται. 
[See also before, b. 13. ch. 9. s. 3. 
ἢ ΤΡ. 527 ἢ. 23.. and iid. 5. 2. 
Ρ. 538. 0. 49. Ep. ] 

57 Kp. 63. [al. 207.] ad Neocesar. 


See before, Ὁ. 13. ch. 10. 8. 13. V. 4. 
Ρ. 569. n. 59. 

BOONE 7. Cx 22: (γ..2 Π. οὔ. 5.) 
Οὐκ ἀλλοιότερα δὲ ἀσκητηρίου κα- 
τέστησε τὰ βασίλεια᾽ αὐτὸς τοιγαρ- 
ody, ταῖς ἑαυτοῦ ἀδελφαῖς ὀρθρίζων, 
ἀντιφώνους ὕμνους εἰς τὸ Θεῖον ἔλεγε. 

39) Seep. 2. ΘΠ. ἡ. 8.9. V. i. ps 
334.—Conf. Sidon. Apollon. 1. 4. 
Ep. 11. (p. 260.) ... Psalmorum hic 
modulator et phonascus. 

60 Ep. 63. [al. 207.] ad Neoczsar. 
{{.5: Dall, 2. που Π| 2.) sce ele 
νῦν μὲν διχῇ διανεμηθέντες, K.T.X. 
See before, b. 13. ch, 10. 8. 13. ν. 4. 
Ρ. 569. n. 59., from the middle of 
it onwards. 


16 The psalmody of XIV. i 


observed in the last Book®. For both he himself®, and all the 
historians 58, who relate the story after him, in speaking of his 
escape out of the church, when it was beset with the Arian 
soldiers, tell us, he avoided the assault by setting the people 
to psalmody, which psalmody was of this kind: for he com- 
manded the deacon to read the psalm, and the people ὑπακούειν, 
to repeat after him this clause, “ For his mercy endureth for 
ever.” The common translations of Athanasius make this 
ὑπακούειν to signify no more than the people’s attending to 
what the deacon read: but Epiphanius Scholasticus, the an- 
cient author of the Historia Tripartita®, having occasion to 
relate this very passage of Athanasius, rightly renders ὑπακούειν 
by respondere. The deacon read, and the people answered in 
these words, “ For his mercy endureth for ever.” Valesius 65 
thinks it should be read ὑπηχεῖν instead of ὑπακούειν, in all 
those places of Athanasius and the historians after him: but 
there is no need of that critical correction; for both the words 
among the Greeks are of the same import, and signify to make 
answer, or responses, as Cotelerius®®, a judicious critic, has 


observed. 
critus®7 and Homer 65. 


SI B. 13. ch. 5. 5.7. V-.4. puqols 

62 Apol. 2. p. 717. See before, 
n. 31, preceding. 

63 Theodor. 1. 2. 6. 13.—Socrat. 
1,2. c.11.—Sozom. 1.3. 6. 6.—See 
these cited, b.13. ch. 5. Β. 7. V- 4. 
Ῥ 405. N. 43. 

64 L.5. c.2 (ap. Oper. Cassiodor. 
t. τ. p. 239.) Residens in sede pre- 


cepi, ut diaconus psalmum legeret, 


populis respondentibus, [al.et populi 
responderent,] Quoniam in seculum 
misericordia ejus. 

65 In Theodoret. 1. 2. c. 13. (Vv. 3. 
p. 87. n. 3.) Τοὺς δὲ λαοὺς ὑπακούειν. 
Scribendum puto ὑπηχεῖν, id est, ut 
populus succineret clausulam psalmi. 
Ita certe legisse videtur Epiphanius 
Scholasticus, qui hunc locum itaver- 
tit: Precepi, ut diaconus psalmum 
legeret, et populi responderent, Quo- 
niam in seculum misericordia ejus. 
Id Greci proprie dicebant ὑπηχεῖν : 
sic Basilius in Epistola 73. ad Cle- 
ricos Neocesarienses. 

66 In Constit. Apost. 1.2. 6. 57. 
(v.1. p. 262. n. 34.) Male, qui Atha- 


And so the word ὑπακούειν is used both by Theo- 
So that there is no reason to dispute 


nasium et Historiam Ecclesiasticam 
Theodoriti interpretati sunt, verbum 
ὑπακούειν putaverunt esse auscultare, 
audire ; cum hic, et alibi, sepe 
significet respondere. 

67 Idyl. 14. [al. 13.] de Hyla. 
(Oxon. 1770. t. 1. p. 58.) Tpis δ᾽ ἄρ᾽ 
ὁ παῖς tmaxovoev’ ter puer respon- 
dit. 

68 Odyss. 4. 283. (Glasg. 1814.) 
... ᾿Ακούσαμεν ὡς ἐβόησας. Noi μὲν 
ἀμφοτέρω μενεήναμεν ὁρμηθέντε, Ἢ 
ἐξελθέμεναι, ἢ ἔνδοθεν αἶψ᾽ ὑπακοῦσαι. 
—Aut exire, aut protinus respondere. 
—Conf. Stephani Thesaur. [voce, 
Ὑπηχεώ. (t. 1. p. 1486 a.)... Item 
succino. Philo, de Vita M. Ἐμοῦ 
τε λεκτέα ὑπηχοῦντος ἄνευ τῆς σῆς 
διανοίας. Grischov.| [Stephanus, 
voce ᾿Ακούω, (ibid. p. 293 c.) takes 
no notice of ὑπακούειν in the sense 
of ὑπηχεῖν, succinere, for which there 
is no very good authority. In the 
Supplices of Euripides (710) we have 
χθὼν ὑπήχησε, and Aristotle (Pro- 
blem.) uses the term with reference to 
musical instruments. ‘Yrraxovew more 





the ancient Church. 17 
the use of it in this sense in ecclesiastical writers. St. Chry- 
sostom ® uses the word ὑπηχεῖν, when he speaks of this prac- 
tice: ‘ The singer sings alone, and all the rest answer him in 
the close, as it were with one mouth and with one voice.’ And 
elsewhere7° he says, ‘ The priests began the psalm, and the 
people followed after in their responses.’ 

Sometimes this way of psalmody was called singing acrostics. 
For though an acrostic commonly signifies the beginning of a 
verse, yet sometimes it is taken for the end or close of it. As 
by the Author of the Constitutions7!, when he orders one to 
sing the hymns of David, and the people to sing after him 
the acrostics or ends of the verses. This was otherwise called 
hypopsalma and diapsalma, and ἀκροτελεύτιον and ἐφύμνιον, 
which are all words of the same signification. Only we must 
observe, that they do not always denote precisely the end of a 
verse, but sometimes that which was added at the end of a 
psalm, or something that was repeated frequently in the middle 
of it, as the close of the several parts of it. Thus St. Austin 
composed a psalm for the common people to learn against the 
Donatists, and in imitation of the 119th Psalm he divided it 
into so many parts according to the order of the letters in the 
alphabet, (whence such psalms were called abecedarii,) each 
part having its proper letter at the head of it, and the hypo- 
psalma, as he calls 1073, or answer, to be repeated at the end of 
every part of it, in these words, Omnes, qui gaudetis de pace, 
modo verum judicate; as the Gloria Patri is now repeated 
not only at the end of every Psalm, but at the end of every 
part of the 119th Psalm. And in this respect the Gloria Patri 








properly describes the antiphonal re- 
sponse. In Plato, (Crit. 43 a. Phed. 
59 e.) and in Aristophanes, (Vesp. 
273.) it especially describes a porter 
or servant answering α knock at the 
door. See also Acts, (12, 139) Kpov- 
σαντος δὲ τοῦ Πέτρου τὴν θύραν τοῦ 
πυλῶνος, προσῆλθε παιδίσκη ὑπακοῦ- 
σαι, κιτ.λ.--- απο to listen, or to ask 
Who’s there? so answering from 
within. Compare the passage from 
the Odyssey as cited above. Ep. | 
69 Hom. 36. in 1 Cor. p. 655. (t. 
10. p. 342 ἃ.) Kai 6 ψάλλων ψάλλει 
μόνος, kay πάντες ἀπηχῶσιν (leg. ὑπη- 
xoow| ὡς ἐξ ἑνὸς στόματος ἡ φωνὴ 
φέρεται.---Ἐοηΐ. Hom. 11. in Matth. 
BINGHAM, VOL. V. 


p- 108. See before, Ὁ. 13. ch. 6. 5. 
7. ν. 4- Ρ- 464. n. 95. 

70 In| Ps: 137- Ρ. 518. (πὸ τ 
405 d. ). - Mera τῶν ἱερέων ... Ka- 
ταρχομένων, ἐκεινῶν προηγουμένων, 
ἕψομαι, καὶ ἀκολουθήσω, καὶ ἄσω 
σοι, ἅτ. 

7.1.2: C. 57: (Cotel. Vote paso) 
‘O λαὸς τὰ ἀκροστίχια ὑποψαλλέτω. 

72 Ps. cont. Part. Donat. t.7. p. 

(t.9. Ρ. 1 and 2a.) Omnes, qui 
ἐς το de pace, modo verum judi- 
cate.—Conf. Retract. 1. τ. ¢. 20. (t. 
I. p.32 a.) Iste psalmus [nempe ut 
supra| sic incipit. Omnes, qui gau- 
delis, &c., quod ejus hypopsalia est, 


Cc 


18 The psalmody of XIV. 1 
itself is by some ancient writers called the hypopsalma, or 
epode, and acroteleutic to the psalms, because it was always 
used at the end of the psalms. Thus Sozomen72, giving an 
account of the Arians’ management of their psalmody at Con- 
stantinople in their morning processions, says, ‘ They divided 
themselves into parts, and sung after the manner of antiphona, 
or alternate song, adding in the close their acroteleutics, framed 
and modelled after their own way of glorification.’ Where, as 
Valesius 78 rightly observes, it is plain acroteleutic is but another 
name for the Gloria Patri, which they added at the end of 
the psalms, but perversely modelled to favour their own heresy: 
not saying, Glory be to the Father, and the Son, and the 
Holy Ghost! but Glory be to the Father, by the Son, and in 
the Holy Ghost! Again Sozomen7, speaking of the psalmody, 
with which the Christians brought the body of the Martyr 
Babylas from Daphne to Antioch, in the time of Julian, says, 
they who were best skilled began the psalms, and the multi- 
tude answered them with one harmonious consent, making 
these words the epode of their psalmody,—‘ Confounded be all 
they that worship graven images, and boast themselves in 
images or idol-gods.’ Meaning that this sentence was fre- 
quently repeated in the several pauses of their psalmody ; 
which the Ancients, we see, sometimes called an epode or dia- 
psalm, like that of the 107th Psalm, “Ὁ that men would 
therefore praise the Lord for his goodness, and declare the 
wonders that he doth for the children of men!” Which in the 
distinct parts of that one Psalm is four times repeated. 


Ananswer 13. From all this it is as clear as the sun at noon-day, that 
aa the people generally had a share in the psalmody of the 
made ‘ ancient Church; and that this was not an exercise strictly con- 
ἼΩΝ * fined to the canonical singers, or any particular order in the 


72 17 8. Ὁ: 8: Wala.) Ρ' 339. 11) 
Κατὰ τὸν τῶν ἀντιφώνων τρόπον ἔψαλ- 
λον, ἀκροτελεύτια συντιθέντες πρὸς 
τὴν αὐτῶν δόξαν πεποιημένα. 

73 In loc. (ibid. π. 1.) Suffridus 
Petrus, qui tres postremos Sozomeni 
libros Latine interpretatus est, axpo- 
τελεύτια vertit corollaria. Ego clau- 
sulas vertere malui. Intelligit autem 
Sozomenus doxologias Arianorum, 
quas ad calcem hymnorum canere 


solebant hoc modo, Gloria Patri per 
Filium in Spiritu Sancto, uti docet 
Philostorgius in 1. 3. Historie. 
74.1.5. c. Ig. (ibid. p. 210. 34.) 
Ἔξῆρχον δὲ τῶν ψαλμῶν τοῖς ἄλλοις, 
οἱ τούτους ἀκριβοῦντες, καὶ ξυνεπήχει 
τὸ πλῆθος ἐν συμφωνίᾳ᾽ καὶ ταύτην 
τὴν ῥῆσιν ἐπῆδεν, Ἡσχύνθησαν πάντες 
οἱ προσκυνοῦντες τοῖς γλυπτοῖς, ot 
ἐγκαυχώμενοι τοῖς εἰδώλοις. 


§ 13,14. the ancient Church. 19 


Church; but that men, women, and children were all allowed bearing a 
to bear a part in it, under the direction and conduct of pre- ee 
centors, or those who presided in this and all other offices 
of the Church. Therefore the reflection which I have for- 
merly7> made upon Cabassutius, I cannot choose but here 
again repeat, who charges this way of singing as a mere 
novelty and Protestant whim, because it differs from the 
present practice of his own Church; though it be exactly 
agreeable to the practice of the ancient Church in all its 
several methods, and in all ages since the Apostles. Neither is 
there any one thing that can be objected against it, save a single 
canon of the Council of Laodicea’®, which forbids all others to 
sing in the church, except only the canonical singers, who 
went up into the ambo or reading desk, and sung out of a 
book. This I have explained to be only a temporary provision 
of a provincial Council, designed to restore or revive the 
ancient psalmody, when it might be in some measure corrupted 
or neglected, and not intended to abridge or destroy the 
primitive liberty of the people. Or if any thing more was 
intended by it, it was an order that never took place in the 
practice of the Church: it being evident, beyond all contra- 
diction, from what has now been said, that the people always 
enjoyed their ancient privilege of joining in this divine har- 
mony, and were encouraged in it by the greatest luminaries of 
the Church. 

14. To proceed then: we are to consider further, that psal- Psalmody 
mody was always esteemed a considerable part of devotion, pee Rea 
and upon that account was usually, if not always, performed the stand- 
by those that were engaged in it, in the standing posture. ™P™* 
Cassian indeed seems to make an exception in the way of the 
monasteries of Egypt: but his exception helps to clear the 
contrary rule, and shows also that their devotion was in the 
main performed in the standing posture. For he says77, though 
by reason of their continual fastings and labour night and day, 
they were unable to stand all the time while twelve psalms 
were reading, yet they that read in course always stood up to 

75.5.5. ch. ἢ. 5:2. 1V. Le Pi993- διφθέρας ψαλλόντων, ἑτέρους τινὰς 

76 (Ὁ. τ5. (t. I. Ρ. 1500 a.) Μὴ δεῖν ψάλλειν ἐν ἐκκλησίᾳ. 


πλέον τῶν κανονικῶν Ψψαλτῶν, τῶν ἐπὶ 77 Instit. 1. 2. 6. 12. See before, 
τὸν ἄμβωνα ἀναβαινόντων, καὶ ἀπὸ 5. 9. N. 37, preceding. 


Cc 2 


20 The psalinody of XIV. 1. 


read: and at the last psalm79 they all stood up and repeated 
it alternately, adding the Gloria Patri at the end. In other 
places it was always the custom, as is plain not only from this 
exception, but from the testimony of St. Austin®°, who speaks 
of the psalmody as an act of devotion, which all the people 
performed standing in the church. 


Oftheuse 15. As to the voice or pronunciation used in singing, it was 

f plai . ape 

Sean 4 of two sorts, the plain song, and the more artificial and elabo- 
᾽ . . . 

its Ὅς rate tuning of the voice to greater variety of sounds and 

mendation ἢ : : : 

among the Measures. The plain song was only with a little gentle in- 

Ancients. 


flection, and agreeable turn of the voice, with a proper accent, 
not much different from reading, and much resembling the 
musical way of reading the Psalms now in our cathedral 
churches. This was the way of singing at Alexandria in the 
time of Athanasius. For St. Austin says*!, he ordered the 
reader to sing the psalm with so little inflection or variation of 
the tone, that it looked more like reading than singing. And 
this St. Austin®2 seems to intimate to have been the common 
way of the African Churches, as most agreeable to the slow 
genius of the African people. Whence some of the warmer 
Donatists made it a matter of objection, ‘ that the Catholics 
sung the divine hymns of the Prophets soberly in the church, 
whilst they sung their own psalms of human composition in a 
ranting way, and even trumpeted out, lke men that were 
drunk, their own exhortations.’ St. Austin does not speak 
this, as if he wholly disapproved the other more artificial and 
melodious way of singing, but only as it was intemperately 
abused by many, and particularly by the Donatists. For 
otherwise he commends*? this way of singing, ‘ as very useful 


79 Ibid. 1. 2. c. 8. See before, Ὁ. 
ΤΆ: Ὁ. 10.185. τή ν΄ 2: Ρ- 571.0. 68: 

80 Ini 08. 36. Serm,, "2. ἢ- 122. 
(t. 4. p. 283 g.) Certe ne verum est 
quod cantavi, certe verum est quod 
in ecclesia stans tam devota voce 
personui, &c. 

$l"\Confess? 1 Τὸ Ὁ: 5232 (1. 
p. 187 f.).... Qui tam modico flexu 
vocis faciebat sonare lectorem psal- 
mi, ut pronuntianti vicinior esset 
quam canenti. 

82 Kp. 119. [al. 55.] ad Januar. 


c. 18. (t. 2. p. 142 b.).... Pleraque 
in Africa ecclesie membra pigriora 
sunt: ita ut Donatiste nos repre- 
hendant, quod sobrie psallimus in 
ecclesia divina cantica Prophetarum, 
cum ipsi ebrietates suas ad canticum 
psalmorum humano ingenio compo- 
sitorum, quasi [ad] tubas exhorta- 
tionis, inflamment. 

83 Confess. 1.10. c. 33. (t. I. p. 
187 f.) Veruntamen cum reminiscor 
lacrymas meas, quas fudi ad cantus 
ecclesia tuz in primordiis recu- 





the ancient Church. 9] 


m5, 16, 17. 


to raise the affections, when performed with a clear voice and 
a convenient sweetness of melody,’ and says, ‘it was that that 
melted him into tears,’ when he first heard it in the beginning 
of his conversion, in the church of St. Ambrose. 
16. This plainly implies, that the artificial and melodious Artificial 
a ae ἌΝ ΝΣ f f, eat _ and melo- 
way of singing, with variety of notes for greater sweetness, gious tun- 
was used and allowed, as well as plain song, in the [Italic ing of the 
: : : voice allow- 
Churches: and they mistake St. Austin, who think he speaks ed in sing- 
in commendation of the one, to the derogation of the other: ee 
for he professes to admire both ways for their usefulness, and with so- 

: ‘ , . = τὰ briety and 
particularly the more melodious way, for this, ‘ Ut per oblecta- 4; onion. 
menta aurium infirmior animus in affectum pietatis assur- 
gat,— That weaker minds may be raised to affections of prety, 
by the delight and entertainment of their ears. And whilst 
it kept within due bounds, there is nothing plainer than that 
it had the general approbation of pious men throughout the 
Church. 

17. Neither was it any objection against the psalmody of the No objec- 
: εἰ de 
Church, that she sometimes made use of psalms and hymns of anes ὼ 


human composition, besides those of the sacred and inspired psalms and 


ζ = ‘ : 7 bymns of 
writers. For though St. Austin, as we have just heard before, human 
reflects upon the Donatists for their psalms of human compo- ena 

Jon, 


sition, yet it was not merely because they were human, but barely as 
because they preferred them to the divine hymns of Scripture, such. 
and their indecent way of chanting them to the grave and 
sober method of the Church. St. Austin himself made a psalm 

of many parts, in imitation of the 119th Psalm, as has been 
observed above in the twelfth section of this chapter. And this 

he did for the use of his people, to preserve them from the 
errors of Donatus. And it would be absurd to think, that he, 
who made a psalm himself for the people to sing, should 
quarrel with other psalms merely because they were of human 
composition. It has been demonstrated in the fifth chapter of 

the last Book, that there were always such psalms, and hymns, 

and doxologies composed by pious men, and used in the Church 


peratz fidei mez, et nunc ipso com- 
moveor [al. quod moveor | non cantu, 
sed rebus que cantantur, cum li- 
quida voce et convenientissima mo- 
dulatione cantantur, magnam in- 
stituti hujus utilitatem agnosco. Ita 
fluctuo inter periculum voluptatis et 


experimentum salubritatis: magis- 
que adducor, non quidem irretracta- 
bilem sententiam proferens, cantandi 
consuetudinem approbare inecclesia ; 
ut per oblectamenta aurium infir- 
mior animus in affectum pietatis 
assurgat. 


22 The psalmody of 


from the first foundation of it; nor did any, but Paulus Samo- 
satensis, except against the use of them: which he did not 
neither because they were of human composition, but because 
they contained a doctrine contrary to his own private opinions. 

St. Hilary and St. Ambrose made many such hymns, which 
when some muttered against in the Spanish Churches, because 
they were of human composition, the fourth Council of To- 
ledo85 made a decree to confirm the use of them, together 
with the doxology, Glory be to the Father, &c.! and Glory be 
to God on high!, threatening excommunication to any that 
should reject them. The only thing of weight to be urged 
against all this, is a canon of the Council of Laodicea*®, which 
forbids all ἰδιωτικοὺς ψαλμοὺς, private psalms, and all unca- 
nonical books to be read in the church. For it might seem, 
that by private psalms they mean all hymns of human compo- 
sition. But it was intended rather to exclude apocryphal 
psalms, such as went under the name of Solomon, as Balsamon 
and Zonaras*7 understand it; or else such as were not ap- 
proved by public authority in the Church. If it be extended 
further, it contradicts the current practice of the whole Church 
besides, and cannot, in reason, be construed as any more than 
a private order for the Churches of that province, made upon 
some particular reasons unknown to us at this day. Notwith- 
standing therefore any argument to be drawn from this canon, 
it is evident the Ancients made no scruple of using psalms or 
hymns of human composition, provided they were pious and 
orthodox for the substance, and composed by men of eminence, 
and received by just authority, and not brought clandestinely 
into the Church. 


XIV. 


85 C. 12. [al. 13.] (t. 5. p. 1709 e.) 
Quia a nonnullis [8]. nonnulli] 
hymni humano studio compositi 
esse noscuntur in laudem Dei, et 
Apostolorum ac Martyrum trium- 
phos, sicut hi quos beatissimi Doc- 
tores Hilarius atque Ambrosius edi- 
derunt, quos tamen quidam specia- 
liter reprobant, pro eo quod de 
scripturis sanctorum canonum, vel 
apostolica traditione non existunt. 
Respuant ergo et illum hymnum, 
quem quotidie publico privatoque 
officio in fine omnium psalmorum 
dicimus, Gloria et honor Patri, δ. 
....Sicut ergo orationes, ita et 
hymnos in Jaudem Dei compositos, 


nullus nostrum ulterius improbet, 
sed pari modo in Gallicia [al. Gallia] 
Hispaniaque celebrent. Excommu- 
nicatione plectendi, qui hymnos re- 
jicere fuerint ausi. 

86 C. 59. (t. τ. p. 1507 a.) "Ore ov 
δεῖ ἰδιωτικοὺς ψαλμοὺς λέγεσθαι ἐν 
τῇ ἐκκλησίᾳ, οὐδὲ ἀκανόνιστα βιβλία, 
ἀλλὰ μόνα τὰ κανονικὰ τῆς Καινῆς καὶ 
Παλαιᾶς Διαθήκης. 

87 [Ap. Bevereg. Pandect. (t.1. pp. 
480, 481.) Εὑρίσκονταί tives Ψαλμοὶ 
mapa τοὺς pv’ Ψαλμοὺς τοῦ Δαβὶδ 
λεγόμενοι τοῦ Σολομῶντος, κ. τ. λ.--- 
Ἐκτὸς τῶν pv Ψαλμῶν τοῦ Δαβὶδ, 
kt. A. Ep. | 


the ancient Church. 93 


And, se- 
condly, 
pleasing 
the ear 
without 
raising the 
affections 


18. But there were some disorders and irregularities always But two 
against. 
they complain of the lightness and vain curiosity which some 
curiosity in 
devotions of the Church. We have heard St. Chrysostom be- peri 
reflection which St. Jerom’’ makes upon those words of the 
not with their voice, but with their heart, to the Lord: not like 
singer before God.’ 
raising the affections of the soul, which was the true reason for 
of the soul. 
that the words that are read may please more than the voice 


Ν §17, 18, 10. 

. : ἢ corruptions 
apt to creep into this practice, and corrupt the psalmody and serene zi 
devotions of the Church: and against these the Fathers fre- inveighed 
quently declaim with many sharp and severe invectives. Chiefly First, Over 

great nice- 
é ΠΕ ἐν Ἂ 5 ness, and 
used in singing, who took their measures from the mien and curic 
ee eon Skee SETA, Suen eu 
practice of the theatres, intr oducing from thence the corrup- ee, of 
tions and effeminacy of secular music into the grave and solemn the modes 
of the 
fore’? complaining of men’s using theatrical noise and gestures theatre. 
both in their prayers and hymns: and here I shall add the 
Apostle, (Eph. 5, 19.) Singing, and making melody in your 
heart to the Lord. ‘Let young men hear this, let those hear 
it who have the office of singing in the church, that they sing 
tragedians, physically preparing their throat and mouth, that 
they may sing after the fashion of the theatre in the church. 
He that has but an ill voice, if he has good works, is a sweet 
19. The other vice complained of was the regarding more 
the music of the words, and sweetness of the composure, than 
the sense and meaning of them; pleasing the ear, without 
which psalmody and music was intended. St. Jerom takes 
notice of this corruption in the same place®9, giving this cau- 
tion against it: ‘ Let the servant of Christ so order his singing, 
of the singer: that the spirit that was in Saul may be cast out 
of them who are possessed with it, and not find admittance 
in those who have turned the house of God into a stage and 


SAT 25 CN. 8. 5. 1Υ΄. ν, .4- Ρ- 514. 
Nn. go. 
88 [In Eph. 5, το. (t.7. p. 652.) 
Audiant heec adolescentuli; audiant 
hi quibus psallendi in ecclesia offi- 
cium est, Deo non voce, sed corde 
cantandum: nec in tragoedorum 
modum guttur et fauces dulci medi- 
camine collimendas, ut in ecclesia 
theatrales moduli audiantur et can- 
tica; sed in timore, in opere, in 
scientia Scripturarum. Quamvis 


sit aliquis, ut solent illi appellare, 
κακόφωνος, si bona opera habu- 
erit, dulcis apud Deum cantor est. 
Grischov. | 

89 [bid. (b.) Sic cantet servus 
Christi, ut non vox canentis, sed 
verba placeant que leguntur: ut 
spiritus malus, qui erat in Saule, 
ejiciatur ab his, qui similiter ab eo 
possidentur, et non introducatur in 
eos, qui de domo Dei scenam fe- 
cere populorum. 





24 The psalmody of XIV. ἢ 


theatre of the people.’ St. Austin? confesses ‘ he was for some 
time thus moved to a faulty complacency in the sweetness of 
the song, more than the matter that was sung, and that he 
rather wished not to have heard the voice of the singer.’ 
St. Isidore of Pelusium®! brings the charge of these abuses 
more especially against women, and goes so far as to say, ‘ that 
though the Apostle had allowed them to sing in the church, 
yet the perverse and licentious use they made of this liberty 
was a sufficient reason why they should be totally debarred 
from it.’ And some are of opinion that it was abuses of this 
kind in excess, and not in defect, that made the Council of 
Laodicea® forbid all but the canonical singers to sing in the 
church; as thinking that they might be better regulated and 
restrained from such abuses by the immediate dependence they 
had upon the rulers of the Church. 

But the experience of later ages rather proves that this was 
not the true way to reform such abuses; sce there are greater 
complaints made by considering men of the excesses committed 
in church-music after it was wholly given up to the manage- 
ment of canonical singers, than there were before. Witness the 
complaints made by Polydore Vergil®, Maldonat®, Durantus®, 


99 


90 Confess. 1. 10. c. 33. (t. I. p. 2 See before, s. 17. n. 86, pre- 


188 a.) Tamen cum mihi accidit, ut 
me amplius cantus, quam res que 
canitur moveat, poenaliter me pec- 
care confiteor, et tune mallem non 
audire cantantem. 

91 L.1. Ep. go. (p. 28 6.) Tas ev 
ἐκκλησίαις φλυαρίας καταπαῦσαι Bov- 
λόμενοι οἱ τοῦ Κυρίου ἀπόστολοι, καὶ 
τῆς ἡμῶν παιδευταὶ καταστάσεως, 
ψάλλειν ἐν αὐταῖς τὰς γυναῖκας συνε- 
τῶς συνεχώρησαν" ἀλλ᾽ [ὡς] πάντα 
εἰς τοὐναντίον ἐτράπη τὰ θεοφύρα δι- 
δάγματα, καὶ τοῦτο εἰς ἔκλυσιν καὶ 
ἁμαρτίας ὑπόθεσιν τοῖς πλείοσι γέ- 
yove. Καὶ κατάνυξιν μὲν ἐκ τῶν θείων 
ὕμνων οὐχ ὑπομένουσι" τῇ δὲ τοῦ μέ- 
λους ἡδύτητι εἰς ἐρεθισμὸν παθημάτων 
χρώμενοι, οὐδὲν αὐτὴν ἔχειν πλέον 
τῶν ἐπὶ σκηνῆς ἀσμάτων λογίζονται. 
Χρὴ τοίνυν, εἰ μέλλοιμεν τὸ τῷ Θεῷ 
ἀρέσκον ζητεῖν, καὶ τὸ κοινῇ συμφέρον 
ποιεῖν, παύειν ταύτας καὶ τῆς ἐν ἐκ- 
κλησίᾳ ῴδης, καὶ τῆς ἐν πόλει μονῆς. 
ὡς χριστοκαπήλους, καὶ τὸ θεῖον χά- 
ρισμα μισθὸν ἀπωλείας ἐργαζομένας. 


ceding. 

%3 De Rer. Invent. 1. 6.c. 2. p. 359. 
(p. 474.) Sed hodie nihilo plus e 
republica nostra esse apparet, quan- 
do cantores nostri ita in templis 
constrepunt, ut nihil preter vocem 
audiatur, et qui intersunt ejusmodi 
vocum concentui, quo eorum aures 
maxime calent, contenti, de vi ver- 
borum minime curant. Unde eo 
ventum est, ut apud vulgus omnis 
fere divini cultus ratio im istis can- 
toribus sita esse videatur; quos bo- 
na pars populi, ut audiat, in sacras 
zedes velut in theatrum concurrit, 
eos pretio conducit, eos fovet, eos 
denique solos domui Dei ornamento 
esse existimat: tanto molliores et 
delicatiores in cantu flexiones et fic- 
te vocule vulgus magis delectant, 
quam certz et plane: ac si gratior 
est sonus, qui tremulo e gutture 
funditur, quam qui cum gravitate 
editur. 

94 De Ordine, c. 4. de Cantoribus. 


the ancient Church. 95 


and others in the Romish Church, and Bishop Wettenhal 9 in 
the Protestant Communion, which it is none of my business in 
this place any further to pursue. 


CHAP. ΤΙ. 


A particular account of some of the most noted hymns in use 
in the service of the ancient Church. 

1. Bur there is one thing may be of use for the better un- Of the less- 

derstanding the psalmody of the ancient Church, which is, to eee ee 
give a distinct account of the most noted hymns that made a “he Father, 
part of her service. Among these, one of the most ancient and i 
common was that which was called the lesser doxology,— 
Glory be to the Father, and to the Son, and to the Holy 
Ghost! Concerning which, we are to note, in the first place, 
that it was something shorter than it is now: for the most an- 
cient form of it was only a single sentence without a response, 
running in these words, ‘ Glory be to the Father, and to the 
Son, and to the Holy Ghost, world without end. Amen!’ Part 
of the latter clause, As it was in the beginning, is now, and 
ever shall be, was inserted some time after the first composi- 
tion. This appears from the most ancient form used both in 
the Greek and Latin Church without those words in it. 

The fourth Council of Toledo', anno 633, reads it thus: 


96 Gift of Singing, ch. τ. (p. 247.) 


(t.2. p. 238.) Praeterea nimis delec- 
That music therefore, which, instead 


tati homines musica cceperunt mi- 





nore gravitate canere et majore stu- 
dio, quam decebat, in ecclesia. Qua 
de re conqueruntur omnes antiqui 
auctores, qui de hac re aliquid scri- 
bunt, &c. 

9 De Ritibus, 1. 3. δ. 21. n. 11. 
(p. 333-) Verum hodie, dolenter re- 
fero, in ecclesiis musici, qui canto- 
rum vice funguntur, hominum om- 
nium dissolutissimi sunt: adeo ut 
adagium populo dederit, musice vi- 
vere, hoc est, dissolute et effcemi- 
nate. Hos e choro dejici optabat 
Lindanus, 1. 4. Panopliez, c. 78. 
Optabat item in ecclesiis cathedrali- 
bus eligi cantores psalmorum intel- 
ligentes, et Deum vita simul et voce 
moderata potius, quam incondito 
garritu, laudantes, &c. 


of exciting devotion, and composing 
the soul to a sedate and fixed tem- 
per, only moves light and giddy 
thoughts, induces an airy humour, 
and sporting, frisking, dancing pas- 
sions, is altogether to be banished 
the Christian worship. ‘To set an- 
thems or services in the way of ma- 
drigals, &c.—See also ch. 2. (p. 277.) 
....And yet some now-a-days are 
scarce content with the chromatick 
scale. :/./. but search after all the 
niceties, &c. 

Στ: [1:{5:(π 5Ὲ Ρ. ΚΠ 10] a: ) 
In fine omnium psalmorum dici- 
mus, Gloria et honor Patri, et Filio, 
et Spiritui Sancto in secula secu- 
lorum. Amen! 


26 


‘Glory and honour be to the Father, and to the Son, and to 
the Holy Ghost, world without end. Amen!’ Where we may 
observe, that not only the words As ἐξ was in the beginning, 
ὅσ. are omitted, but the word honour is added to glory, ac- 
cording to another decree? made in that Council, ‘ that it should 
not be said, as heretofore some did, Glory be to the Father, 
but Glory and honour be to the Father: forasmuch as the 
Prophet David says, “ Bring glory and honour to the Lord.” 
(Psal. 28, [now, 29.] 2.) And John the Evangelist, in the 
Revelations, heard the voice of the heavenly host, saying, 
“ Honour and glory be to our God, who sitteth on the throne,” 
(Rey. 5, 13.) From whence they conclude ‘ that it ought to be 
said on earth as it is sung in heaven.’ The Mosarabie Liturgy, 
which was used in Spain a little after this time, has it in the 
very same form?: ‘ Glory and honour be to the Father, and to 
the Son, and to the Holy Ghost, world without end. Amen!’ 
Which shows that that was the received way of using this 
hymn in the Spanish Churches. The Greek Church also for 
several ages used it after the same manner, only they did not 
insert the word honour, which seems to be peculiar to the 
Spanish Church. Athanasius, or whoever was the author of 
the treatise De Virginitate* among his works, repeats it thus, 
‘Glory be to the Father, and to the Son, and to the Holy 
Ghost, world without end. Amen!’ And Strabo’ says of the 
Greeks in general, that they omitted those words in the latter 
clause, As it was in the beginning. So that it is not easy to 
tell what time they first began to be used in it. Some say, the 
Council of Nice ordered them to be inserted against Arius : 
others, that the Church by common consent admitted them, in 
compliance with the doctrine of that Council, to confront the 


A particular account XIV. ΜΠ 


2 C.14. See before, ch.1. s..8. et unice Trinitatis officiis omnibus 


p.10. 0.35. 

3 In Nativ. Christi, ap. Mabillon, 
de Liturg. Gallic. (p. 453.) Gloria 
et honor Patri, et Filio, et Spiritui 
Sancto in secula seculorum. Amen! 

1 Ῥ τοῦτ. [ἴ- 2. p. gods nima.)y- 
....Ad€a Πατρὶ, καὶ Υἱῷ, καὶ ᾿Αγίῳ 
Πνεύματι" καὶ νῦν, καὶ ἀεὶ, καὶ εἰς 
τοὺς αἰῶνας. 

5 De Reb. Eccles. ¢. 25. (ap. Bibl. 
Max. t.15. p. 195 6. 7.) Dicendum 
de hymno, qui ob honorem sanctz 


interseritur, eum a sanctis patribus 
aliter atque aliter ordinatum. Nam 
Hispani, sicut superius commemo- 
ravimus, ita eum dici omnimodis 
voluerunt. Greci autem, Gloria 
Patri, et Filio, et Spiritua Sancto, 
et nunc, et semper, et in secula s@- 
culorum. Amen. Latini vero eodem 
ordine et eisdem verbis hune hym- 
num decantant, addentes tantum in 
medio, Sicut erat in principio. 


of noted hymns. Q7 


Arian tenet, which asserted that the Son was not in the begin- 
ning, and that there was a time when he was not. But if so, 
it is strange we should not hear of this additional part of the 
hymn in any Greek or Latin writer for above two whole cen- 
turies after. The first express mention that is made of it is 
in the second Council of Vaison®, anno 529, which says, it was 
then so used at Rome, and in Italy, and Afric, and all the 
East, and therefore is now so ordered to be used in the French 
Churches. Whence it is plain it was not in the French Churches 
before. And there is reason to conjecture that the East is here 
put for the West by a mistake of some transcriber, since it ap- 
pears from Strabo that in his time the custom of the Greek 
Church was still otherwise: and how long it had been the cus- 
tom of the Western Churches before the time of this Council 
is uncertain. The Spanish Churches, as we have seen, did not 
admit it till afterwards. 

There goes an Epistle, indeed, under the name of St. Jerom 
to Pope Damasus, which, if it were genume, would make this 
addition more ancient than now it can be allowed to be: for 
there? he advises Damasus to order, ‘that in the Roman 
Church at the end of every psalm there should be added, 
Glory be to the Father, and to the Son, and to the Holy 
Ghost: as it was in the beginning, is now, and ever shall be, 
world without end. Amen!’ But this Epistle is rejected as 
spurious by learned men of all sides, Bellarmin, Baronius, Bona, 
and others of the Romanists, as well as Protestants in general, 
because it contradicts the known practice of the Roman Church 
in another particular : for at Rome they did not use the Gloria 
Patri at the end of every psalm long after this, in the time of 
Walafridus Strabo®, neither do they now by the rubrics of the 








Al 5. τ΄ obs ΤΡ. 1080, δ.) 
Quia non solum in Sede Apostolica, 
sed etiam per totum Orientem et 
totam Africam vel Italiam, propter 
hereticorum astutiam, qua [al. qui] 
Dei Filium non semper cum Patre 
fuisse, sed a tempore fuisse blasphe- 
mant,.in omnibus clausulis post 
Gloria, Sicut erat in principio dici- 
tur, etiam et nos in universis eccle- 
siis nostris hoc ita esse dicendum 
decrevimus [al. decernimus. | 

7 Ep. 53. [de Psalm. Emendat. | 


(t. 2. p. 277 e.)—Item inter Decreta 
Damasi, ap. Crabb. (t. 1. p. 383.) 
Istud carmen laudis omni psalmo 
conjungi precipias, &c. [Ap. Labb. 
(t. 2. p. 868 c.) Precatur ergo cliens 
tuus, ut vox ista psallentium in Sede 
tua Romana, die noctuque canatur, 
et in fine psalmi cujuslibet, sive ma- 
tutinis vel vespertinis horis, con- 
jungi precipiat apostolatus tui_ordo 
Gloria Patri, &c.! Grischov.] 

8 De Reb. Eccles. c. 25. ap. Bibl. 
Max. (t. 15. p. 195 d. 13.) Romani 


28 A particular account 


Roman Breviary 5. at this day: whereas, if Damasus had made 
those orders as this Epistle directs, the Gloria Patri would 
have been used at Rome at the end of every psalm; which it 
was not, either there or in any of the Eastern Churches, but 
only in France, and some few other Churches, as we have heard 
before in [the eighth section of] the last chapter. 

There was another small difference in the use of this ancient 
hymn, which yet made no dispute among Catholics, till the rise 
of the Arian heresy, and then it occasioned no small disturb- 
ance. The Catholics themselves of old were wont to say, some, 
‘Glory be to the Father, and to the Son, and to the Holy 
Ghost!’ others, ‘Glory be to the Father, and to the Son, with 
the Holy Ghost!’ and others, ‘Glory be to the Father, in or 
by the Son, and by the Holy Ghost!’ Now these different ways 
of expressing were all allowed, so long as no heterodox opinion 
was suspected to be couched under them, as Valesius? has ob- 
served in his Notes upon Socrates and Theodoret, and St. 
Basil shows more at large in his book De Spiritu Sancto?. 
But when Arius had broached his heresy in the world, his fol- 
lowers would use no other form of glorification but the last, 
and made it a distinguishing character of their party to say, 
‘Glory be to the Father, im or by the Son and Holy Ghost!’ 


XIV. 


eum [hymnum] in psalmis rarius, 
in responsoriis iterant. 

8 Vid. Ed. Rom. 1571., enter Ru- 
bricas Generales Breviaria. In fine 
Psalmorum semper dicitur Gloria 
Patri, preeterquam in Psalmo, Deus, 
Deus meus, ad te de luce vigilo ; et 
in Psalmo, Laudate Dominum de 
celis ; in quibus dicitur tantum in 
fine ultimi Psalmi ante Canticum 
Benedicite, et ante Capitulum. Pre- 
terea non dicitur in triduo majoris 
hebdomade ante Pascha, nec in Of- 
ficio Defunctorum, cujus loco pro 
defunctis dicitur, Requiem eternam, 
§¢c.—This rubric is retained totidem 
verbis to the present day also. See 
the Mechlin edition, 1836, Rubric. 
Gen. c. 22. 8.7. p.57. Also the re- 
print at Mechlin, 1846. Ep. | 

9 In Socrat..V a. cna. ἵν 2. Ρ’ 
105. n.4.) Intelligit Socrates δοξο- 
λογίας, Gue leguntur in fine sermo- 
num Kusebii, quas perpetuo ita con- 
cipit Eusebius, Gloria non nato Pa- 


tri per Filium suum unigenitum, &c. 
Atque id perspicere licet in Opuscu- 
lis Eusebii, que Jacobus Sirmondus 
in lucem edidit. Exeimpli gratia, in 
fine Libri primi contra Sabellium 
hee leguntur verba: Gloria uni non 
nato Deo, per unum unigenitum 
Deum, Filium Dei, in uno Spiritu 
Sancto, et nunc, et semper, et per 
omnia secula seculorum. Amen, Et 
sic in ceteris.... Porro notum est, 
Arianos prepositionem illam, per 
quem, attribuisse Filio, eo consilio, 
ut illum Patri subjicerent.—In The- 
odoret..1..2. ¢. 24. (Ὁ: 3. p..100.n: 1.) 
.... In fine orationum et sermonum 
ad populum antiqui patres fere di- 
cebant, Av οὗ, Per quem Omnipotenti 
honor et gloria, §c., ut videre est, 
tum apud Basilium in dicto loco, 
tum in Opusculis Eusebii Pamphili a 
Jacobo Sirmondo olim editis. 

10 Pp. 72555200 (b- 3. part, a 
p. 18, p. 67, et'p..83.) 


of noted hymns. 29 


intending hereby to denote, that the Son and Holy Ghost were 
inferior to the Father in substance, and, as creatures, of a dif- 
ferent nature from him, as Sozomen!! and other ancient writers 
inform us. And from this time it became scandalous, and 
brought any one under the suspicion of heterodoxy to use it, 
because the Arians had now, as it were, made it the Shibboleth 
of their party. Philostorgius!? indeed says, that the usual form 
of the Catholics was a novelty, and that Flavian at Antioch was 
the first that brought in this form of saying, ‘Glory be to the 
Father, and to the Son, and to the Holy Ghost!’ whereas all 
before him said either, ‘Glory be to the Father, by the Son, in 
the Holy Ghost!’ or ‘Glory be to the Father, in the Son, and 
in the Holy Ghost!’ But this is no more than what one might 
expect from the partiality of an Arian historian, and it is 
abundantly confuted by the ancient testimonies which St. Basil 
produces in his own vindication against some, who charged him 
with the like innovation ; in answer to which, he says!3, he did 
no more than what was done before by Irenzeus, Clemens Ro- 
manus, the two Dionysii of Rome and Alexandria, Eusebius of 
Cesarea, Origen, Africanus, Athenogenes, Gregory Thaumatur- 
gus, Firmilian, and Meletius, and what was done in the prayers 
of the Church, and with the consent of all the Eastern and 
Western Churches. Which would make a man amazed to hear 
Cardinal Bona" charging St. Basil as blame-worthy, for dis- 








ΠΣ 5: το 26. (νυ. 2}. 126. τό) 

᾿Εδόξαζον .... Πατέρα ἐν Yio, .. . δευ- 
τερεύειν τὸν Υἱὸν ἀποφαίνοντες. 
[ 121,. 3: 6. 13. (ν. 3. Ρ. 495. 36.) 
Ore φησὶ τὸν ᾿Αντιοχείας Φλαβιανὸν, 
πλῆθος μοναχῶν συναγείραντα, πρῶ- 
τον ἀναβοῆσαι, Δόξα Πατρὶ καὶ Yio 
καὶ ᾿Αγίῳ Πνεύματι᾽ τῶν γὰρ πρὸα ὑ- 
τοῦ, τοὺς μὲν, Δόξα Πατρὶ δι Υἱοῦ 
ἐν ᾿Αγίῳ Πνεύματι, λέγειν" καὶ ταύτην 
μᾶλλον τὴν ἐκφώνησιν ἐπιπολάζειν" 
τοὺς δὲ, Δόξα Πατρὶ ἐν Ὑἱῷ καὶ ᾿Αγίῳ 
Πνεύματι. 

13 De Spirit. Sanct. c. 29. (t. 3. 
part. 1. p. 84 6. n. 72.) Εἰρηναῖος 
ἐκεῖνος, K.T.A. 

14 Rer. Liturg. 1. 2. ¢.3. n.2. (p. 
277.) Primus, qui eum [{hymnum 
glorificationis] mutavit, Aétius fu- 
isse dicitur, ecclesiz Antiochene di- 
aconus, Arianismi instaurator, sic 
cani instituens, Gloria Patri per 


Filium in Spiritu Sancto. Que 
verba, licet per se nullam heresin 
contineant, subdole tamen ab Arianis 
usurpabantur, ut illorum equivoca- 
tione suam impietatem celarent. 1]- 
lis in sensu orthodoxo usus est 8. 
Leo, (Serm. 1. de Nativitate,) dicens, 
Agamus, dilectissimi, gratias Deo 
Patri per Filium ejus in Spiritu 
Sancto. At vero Basilius, cum iis- 
dem verbis sermonem ad populum 
conclusisset, Catholicis displicuit, et 
pro illorum defensione librum apo- 
logeticum edidit, quem de Spiritu 
Sancto ad Amphilochium inscripsit, 
sed non omnibus satisfecit. Adeo 
verum est, oportere Catholicum doc- 
torem irreprehensibilem esse, et a 
vocibus abstinere, quae communiter 
suspecte habentur, et pias aures of- 
fendunt, quamvis vere sint et or- 
thodoxe in eo sensu, quo scribentes 


30 A particular account XIV. i 


pleasing the Catholics in using the form of the heterodox party; 
when it is plain it was the heterodox party that quarrelled 
with him for using the Catholic form of the Church. And yet 
though he blames St. Basil without grounds, telling us, ‘ that a 
Catholic doctor ought to be without rebuke, and abstain from 
terms that have a suspected sense, and offend pious ears ;’ yet 
he has nothing to say to Pope Leo, who, if either, was more 
certainly liable to his censure, for using the Arian form of 
doxology, though in a Catholic sense, in one of his Christmas 
sermons!°, which he thus words, ‘ Let us give thanks, beloved, 
to the Father, by his Son, in the Holy Ghost!’ St. Basil never 
used this suspected form, though he says it might be used with 
an orthodox meaning, but always, ‘Glory be to the Father, 
with the Son and Holy Ghost!’ For which he was charged by 
some heterodox men as an innovator; but there was no room 
for Bona’s censure. 

Having thus stated the ancient form and modification of this 
hymn in its first original, and subsequent progress that it made 
in the Church, we are next to see to what use it was applied, 
and in what parts of divine service. And here we may observe, 
that it was an hymn of most general use, and a doxology — 
offered to God in the close of every solemn office. The Western 


vel pradicantes eas concipiunt et 
docent. Ideo Apostolus Timotheo 
precipit, ut depositum custodiret, 
et profanas vocum novitates devita- 

[See Theodoret, 1. 2. c. 24, re- 
cording the testimony of Athana- 
sius against Leontius the Arian. (v. 
3. p. τού. 2.) .... Καὶ διχῆ διηρημέ- 
vous τοὺς ἱερωμένους καὶ τὸν λοιπὸν 
ὅμιλον θεωρῶν, καὶ τοὺς μὲν τὸν, καὶ, 
σύνδεσμον ἐπὶ τῆς τοῦ Ὑἱοῦ δοξολο- 
γίας τιθέντας, τοὺς δὲ τὴν μὲν, bv οὗ, 
πρόθεσιν ἐ ἐπὶ τοῦ Υἱοῦ, τὴν δὲ, ἐν, ἐπὶ 
τοῦ Πνεύματος προσαρμόζοντας, σιγῇ 
τὴν δοξολογίαν προέφερεν. — Conf. 
Varior. Not.in verba, Tov, καὶ, σύν- 
δεσμον. (n.a. ad calc. p. ejusd.) Du- 
plicem doxologie formam se usur- 
passe prodit S. Basilius in Libro de 
Spiritu Sancto, c. 1. sub fin. (t. 3. 
part. τ. p. 4 d.) Προσευχομένῳ μοι 
πρώην μετὰ τοῦ λαοῦ καὶ ἀμφοτέρως 
τὴν δοξολογίαν ἀποπληροῦντι τῷ Θεῷ 
καὶ Πατρὶ, (νῦν μὲν, μετὰ τοῦ Υἱοῦ 
σὺν τῷ Πνεύματι τῷ ᾿Αγίῳ, νῦν δὲ, 
διὰ τοῦ Υἱοῦ ἐν ‘Ayl@ Πνεύματι,) ἐπ- 


ἐσκηψάν τινες τῶν παρόντων ξενιζού- 
σαις ἡμᾶς φωναῖς κεχρῆσθαι λέγοντες, 
καὶ ,ἅμα πρὸς ἀλλήλας ὑπεναντίως 
ἐχούσαις. Utramque autem formam 
libro isto diffuse defendit Basilius. 
Defendit et Socrates (1. 2. c. 21.) 
Eusebium Pamphili, eo quod glori- 
ficationibus suis dicere solitus est, 
διὰ Χριστοῦ, per Christum; idque 
exemplo antiquiorum Scriptorum et 
ipsius Pauli Apostoli. Quia tamen 
Ariani doxologia illa, per Christum, 
eo consilio usi sunt ut Deitati ejus 
detraherent, adeo ut Orthodoxi et- 
iam episcopi, Eusebius et Basilius, 
hoc nomine apud ccetus suos Ari- 
anismi suspicione laborarent, ideo 
paulatim in desuetudinem hae for- 
mula abiit; illa autem altera, tan- 
quam sincere fidei tessera, in Ho- 
miliis et Liturgiis retenta est, &c. 
Ep. ] 

15 Serm.1. [al.21. c.2.] de Nativ. 
(t.1. p. 66.) Agamus, dilectissimi, 
gratias Deo Patri per Filium ejus in 
Spiritu Sancto. 





a, 2. of noted hymns. 3] 


Church repeated it at the end of every psalm, and the Eastern 
Church at the end of the last psalm, as we have seen in the 
[eighth section of the] last chapter. Many of their prayers 
were also concluded with it, as we shall find in various instances 
in the following parts of this and the next Book; particularly 
the solemn thanksgiving or consecration-prayer at the eucharist, 
to which Irenzeus?!© and Tertullian’? refer, when they mention 
the close of it ending in these words,—alévas τῶν αἰώνων, world 
without end. Amen! The whole doxology commonly running 
thus: ‘To Father, Son, and Holy Ghost, be all glory, wor- 
ship, thanksgiving, honour, and adoration, now and for ever, 
throughout all ages, world without end. Amen!’ as it is in the 
Constitutions!*. Or, if the prayer ended, ‘ By the intercession 
-of Christ,’ then it was19, ‘To whom with thee,’ or ‘ With whom 
unto thee and the Holy Spirit, be all honour, glory, &e., 
world without end. Amen!’ This was also the ordinary con- 
clusion of their sermons: ‘That we may obtain eternal life 
through Jesus Christ, to whom with the Father, and the Holy 
Ghost, be all glory and power, world without end!’ as may be 
seen in the Homilies of Chrysostom, Austin, Leo, and_ all 
others, of which more in the fourth chapter of this Book. 

2. Another hymn of great note in the ancient Church was of the 
that which they commonly called the angelical hymn, or nee Dae 
great doxology, beginning with those words which the angels ry be to 
sung at our Saviour’s birth, ‘Glory be to God on high, &e.’ eae 
This was chiefly used in the communion-service as it is now 
in our Church; and there we shall speak of it again in 
its proper place, [in the thirty-second section of the next 
Book.] It was also used at morning prayer daily at men’s 
private devotions, as I have shown before2®° out of Athanasius 


16 L.1. c. 1.—See before, Ὁ. 13. 
ch. 5. 8.5. V. 4. p. 384. n. 71. 

17 De Spectac. c. 25. (p. 83 b.) 
Quale est enim de ecclesia Dei, in 
Diaboli ecclesiam tendere? de ccelo 
(quod aiunt) in coenum? illas ma- 
nus, quas ad Deum [al. Dominum] 


18 L,.8. c. 12. (Cotel. v.1. Ρ- 404.) 
Ὅτι σοι πᾶσα δόξα, σέβας καὶ εὐχα- 
ριστία, τιμὴ καὶ προσκύνησις, τῷ Πα- 
τρὶ, καὶ τῷ Υἱῷ, καὶ τῷ AYO Πνεύ- 
ματι, καὶ νῦν, καὶ ἀεὶ, καὶ εἰς τοὺς 
ἀνελλειπεῖς καὶ ἀτελευτήτους αἰῶνας 
τῶν αἰώνων. ᾿Αμῆν. 

. Μεθ᾿ οὗ 














extuleris, postmodum laudando his- 
trionem fatigare? ex ore, quo Amen 
in sanctum protuleris, gladiatori 
testimonium reddere? εἰς αἰῶνας ἀπ᾽ 


αἰῶνος alii omnino dicere, nisi Deo 
[et] Christo ? 


19 Thid. ce. 13. (p- AOA Nin: 
σοι δόξα, τιμὴ, αἶνος, δοξολογία, εὐ- 
χαριστία, καὶ τῷ ᾿Αγίῳ Πνεύματι, εἰς 
τοὺς αἰῶνας. ᾿Αμήν. 

ay ee BD. 15: οἷν. ΤῸ. 8. 9..V. 4: 


p. 562. nn. 33, 34. 


32 XIV. ni 


A particular account 


and the Constitutions, where the reader may find it repeated 
at length under the title of προσευχὴ ἑωθινὴ, the morning 
prayer. In the Mosarabic Liturgy it is appointed to be sung 
in public before the lessons on Christmas-day. St. Chry- 
sostom 2! often mentions it, and in one place 2? particularly 
observes, of those who retired from the world to lead an ascetic 
life, ‘that they met together daily to sing their morning hymns 
with one mouth to God, among which they sung this angelical 
hymn with the angels in heaven.’ But I have observed 
before 33, that this was not the common practice of all Churches, 
to sing it every day at morning prayer, but only in the com- 
munion-service ; or at least only upon Sundays, and EHaster- 
day, and such greater festivals of the Church. 

Who first composed this hymn, adding the remaining part to 
the words sung by the angels, is uncertain. Some? suppose 
it to be as ancient as the time of Lucian, who lived in the 
beginning of the second century, and is thought to mean it in 
one of his Dialogues, where he speaks of the hymn with many 
names, πολυώνυμον ῳδὴν, as used by the Christians: others 
take it for the Gloria Patri, which is a dispute as difficult to 
be determined, as it is to find out the first author and original 
of this hymn. And all I shall say further of it is only what 
was said heretofore by the fourth Council of Toledo 2° against 
some who rejected the hymns of St. Hilary and St. Ambrose 
and others, because they were of human composition : ‘ that by 
the same reason they might have rejected both the lesser 
doxology, ‘Glory and honour be to the Father, and to the 
Son, and to the Holy Ghost!’ which was composed by men ; 
and also this greater doxology, part of which was sung by the 
angels at our Saviour’s birth, ‘Glory be to God on high, and 
on earth peace to men of good will!’ (so they read it, as many 


21 Hom. 3. in Col. p. 1337. (t. 11. 
p- 347 Ὁ.) Διὰ τοῦτο εὐχαριστοῦντες 
λέγομεν, Δόξα ἐν ὑψίστοις Θεῷ, καὶ 
ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία. 
—Hom. 9. in Col. p. 1380. (ibid. p. 
393 d.) Tis ὁ ὕμνος τῶν ἄνω, Ti λέγει 
τὰ χερουβὶμ ἴσασιν οἱ πιστοί: τί ἔλε- 
γον οἱ ἄγγελοι κάτω. Δόξα ἐν ὑψίσ- 
τοις Θεῷ. 

22 Hom. 68. al. 69. in Matth. p. 
Geo. (7. p. 674 ο΄’ De τῶν 


ἀγγέλων οὗτος διέστηκεν ὁ χορὸς τῶν 
ἐπὶ γῆς ἀδόντων καὶ λεγόντων, Δόξα 
ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη, 
ἐν ἀνθρώποις εὐδοκία. 

28. B.13. ch. 10.8.9. Vv. 4. p. 561. 

24 Smith’s Account of the Greek 
Church, (p. 226.) This I conjecture 
to be the ὠδὴ πολυώνυμος mentioned 
by Lucian in his Philopatris, &c. 

26 See before, ch, 1.8. 17. ΡΒ: 22: 
TSS 


δ 2, 3. of noted hymns. 33 


other Greek and Latin writers did;) but the rest that follows 
was composed and added to it by the doctors of the Church.’ 

3. A third hymn of great note in the Church was the Ofthe 7ris- 
Cherubical Hymn, or the Trisagion, as it was called, because ee 
of the thrice repeating, Holy! Holy! Holy! Lord God of Hymn, Ho- 
Hosts! in imitation of the Seraphims in the vision of Isaiah. πάν Bee 
The original form of this hymn was in these words, ‘ Holy ! 

Holy! Holy! Lord God of Hosts! heaven and earth are full of 
thy glory, who art blessed for ever! Amen.’ Thus it is in 
the Constitutions 25, and frequently in St. Chrysostom “6, who 
says always that it was in the same words that the Seraphims 





“Aytos 


sung it in Isaiah. 


Afterward the Church added some 


words 


to it, and sung it in this form, “Aywos ὁ Θεὸς, “Αγιος Ἴσχυρος, 


᾿Αθάνατος, 


ἐλέησον ἡμᾶς,--- Holy God, Holy Mighty, 


Holy Immortal, have mercy upon us! This form is ascribed 
by some to Proclus, bishop of Constantinople, and Theodosius 
Junior, anno 446. And in this form not long after we find it 


used by the fathers of the Council of Chalcedon 27 
Which is also noted by Da- 


‘the Church used this form to declare her 


eondemnation of Dioscorus. 
mascen 2°, who savs, 


25 Τ᾿ 8. c. 12. (Cotel. v. 1. p. 402.) 
ἽΛγιος, Δγιος, Ἄγιος, Κύριος Σαβαώθ' 
πλήρης ὁ ὁ οὐρανὸς καὶ ἡ γῆ τῆς δόξης 


αὐτοῦ" εὐλογητὸς εἰς τοὺς αἰῶνας. 
᾿Αμήν. 
26 Hom. 1. de Verb. Esai. t. 3. 


p. 834. See before, b. 13. ch. 9. 8. 4. 
V. 4. p. 530. the latter part of n. 35. 
—Conf. Hom. 6. in Seraphim, p. 
290. (t. ὍΤ᾽ 1416.) Πρότερον μὲν 
γὰρ ἐν τοῖς οὐρανοῖς οὗτος ἤδετο 
μόνον ὁ ὕμνος. ᾿Επειδὴ δὲ ἐπιβῆναι τῆς 
γῆς κατηξίωσεν ὁ ὁ Δεσπότης, καὶ τὴν 
μελῳδίαν ταύτην “κατήνεγκε πρὸς 0 
pas, διὰ τοῦτο καὶ ὁ μέγας οὗτος ἀρ- 
χιερεὺς, ἐπειδὰν ἐπὶ τῆς ἁγίας ταύτης 
ἑστήκῃ τραπέζης, τὴν λογικὴν ava- 
φέρων λατρείαν, τὴν a ἀναίμακτον προσ- 
φέρων θυσίαν, οὐχ ἁπλῶς ἡμᾶς ἐπὶ 
τὴν εὐφημίαν ταύτην καλεῖ, ἀλλὰ 
πρότερον τὰ Χερουβὶμ εἰπὼν, καὶ τῶν 
Σεραφὶμ ἀναμνήσας, οὕτω παρακε- 
λεύεται πᾶσιν ἀναπέμψαι τὴν φρικω- 
δεστάτην φωνὴν, τῇ τῶν συγχορευόν- 
Tov μνήμῃ τὴν διάνοιαν ἡμῶν a ἀπὸ τῆς 
γῆς ἀνασπῶν, καὶ μονονουχὶ βοῶν 
πρὸς ἕκαστον ἡμῶν, καὶ λέγων, Μετὰ 


BINGHAM, VOL. Υ. 


in their 


τῶν Σεραφὶμ δεις, μετὰ τῶν Σερα- 
φὶμ στῆθι, μετ᾽ ἐκείνων τὰς πτέ- 
ρυγας πέτασον, μετ᾽ ἐκείνων περι- 
ἵπτασο τὸν θρόνον τὸν βασιλικόν.--- 
Cyril. Alexandr. Catech. [23.] Mys- 
tag. 5. ἢ. 5. [al. 6.] See before, Ἢ 
15 ΟΠ ΤΠ τεσ 7 ον. 4. 0. 411 n-65. 
near the ῬορΊπηϊηρ'.--- Conf. C. Va- 
sens. 2. [8]. 3.] c. 3. (t. 4. p. 1680 d.) 
Et in omnibus Missis, &c. 

TAY NCEE.) {2 4). ps 309. [corrige 
323] er ‘Aytos ὁ Θεὸς, “Aytos Ἰσχυ- 
pos, Aytos ᾿Αθάνατος, ἐλέησον ἡμᾶς. 

28 De Fid. Orthodox. 1. 3. ς. το. (t. 
He Be 218 ἃ.) " Ἡμεῖς τὸ, ἽΔγιος ὁ Θεὸς, 
ἐπὶ τοῦ Πατρὸς ᾿ἐκλαμβάνομεν, οὐκ 
αὐτῷ μόνῳ τὸ τῆς θεότητος ἀφορί- 
ζοντες ὄνομα, ἀλλὰ καὶ τὸν Υἱὸν Θεὸν 
εἰδότες, καὶ τὸ Πνεῦμα τὸ Αγιον" καὶ 
τὸ, ἽΔγιος ᾿Ισχυρὸς, ἐπὶ τοῦ Yiov τίθε- 
μεν, οὐκ ἀπαμφιεννύντες τῆς ἰσχύος 
τὸν Πατέρα καὶ τὸ Πνεῦμα τὸ “Αγιον" 
καὶ τὸ, “Αγιος ᾿Αθάνατος, ἐ ἐπὶ τοῦ ᾿Αγίου 
Πνεύματος τάττομεν, οὐκ ἔξω τῆς 
ἀθανασίας τιθέντες τὸν Πατέρα καὶ 
τὸν Υἱὸν, ἀλλ᾽ ἐφ᾽ ἑκάστης τῶν 
ὑποστάσεων πάσας τὰς θεωνυμίας 


D 


34 A particular account 


faith in the Holy Trinity, applying the title of Holy God to 
the Father, and Holy Mighty to the Son, and Holy Immortal 
to the Holy Ghost: not as excluding any of the three Persons 
from each of these titles, but in imitation of the Apostle, who 
says, “ΤῸ us there is but one God, the Father, of whom are all 
things, and we by him; and one Lord, Jesus Christ, by whom 
are all things, and we by him.” And thus this hymn con- 
tinued to be applied to the whole Trinity, till Anastasius the 
Emperor, as some?9 say, or as others®° relate, Peter Gnapheus, 
bishop of Antioch, caused the words, ὁ σταυρωθεὶς δι’ ἡμᾶς, that 
was crucified for us, to be added to it. Which was intended 
to bring in the heresy of the Theopaschites, who asserted that 
the Divine Nature itself suffered upon the cross, and was 
in effect to say that the whole Trinity suffered, because this 
hymn was commonly applied to the whole Trinity. To avoid 
this inconvenience, one Calandio, bishop of Antioch, in the 
time of Zeno the Emperor, made another addition to it, of the 
words, Christ our King, reading it thus, ‘Holy God, Holy 
Mighty, Holy Immortal, Christ our King, that wast crucified 
for us, have mercy on us!’ as Theodorus Lector 51 and other 
historians 32 inform us. These last additions occasioned great 
confusion and tumults in the Eastern Church, whilst the Con- 
stantinopolitans and Western Churches stiffly rejected them ; 
and some of the European provinces, the better to confront 
them and maintain the old way of applying it to the whole 
Trinity, instead of the words. crucified for us, expressly said, 


XIV. ui 


ἁπλῶς καὶ ἀπολύτως ἐκλαμβάνοντες, 
καὶ τὸν θεῖον᾿ ἀπόστολον ἐκμιμούμενοι, 
φάσκοντα" “Hyiv δὲ εἷς Θεὸς, ὁ Πατὴρ, 
ἐξ οὗ τὰ πάντα, καὶ ἡμεῖς ἐξ αὐτοῦ" 
καὶ εἷς Κύριος, ᾿Ιησοῦς Χριστὸς, δι οὗ 
τὰ πάντα, καὶ ἡμεῖς δ αὐτοῦ" καὶ ἕν 
Πνεῦμα ἽΔγιον, ἐν ᾧ τὰ πάντα, καὶ 
ως ΤΣ ΤΑ ieentlrs 

ἡμεῖς ἐν αὐτῷ. 

29 Evagrius, 1: 3: 6. 44. ἔτ 5: Ὁ: 
380.10.) ᾿Ανὰ δὲ τὸ Βυζάντιον, προσ- 
θήκην τοῦ βασιλέως ἐν τῷ Τρισαγίῳ 
βουληθέντος ποιήσασθαι, τὸ, ‘0 σταυ- 
ρωθεὶς δι’ ἡμᾶς, μεγίστη στάσις γέ- 
yovev, ὡς τὰ μάλιστα τῆς Χριστιανῆς 
θρησκείας ἀθετουμένης. 

80 Damascen. de Fid. Orthodox. 
1. 8: ὁ. το. (t. 1. p. 218 c.) ᾿Ἐντεῦθεν 
kat τὴν ἐν τῷ Τρισαγίῳ π' οσθήκην 
ὑπὸ τοῦ ματαιόφρονος Πέτρου τοῦ 


Γναφέως γεγενημένην,βλάσφημον opt- 
ζόμεθα. 

91. {ιν 5. {νι 5- ΡΞ 5982: 1) Καλαν- 
δίωνα λέγει πο τῷ Τρισαγίῳ, 
Χριστὲ βασιλεῦ, διὰ τοὺς - προτεθεικό- 
τας ‘O σταυρωθὲεὶς δι᾿ ἡμᾶς. 

82 Cedrenus, an. 16. Zenonis, p. 
353. (ap. Byzant. Hist. Scriptor. t. 
8.0: 20. 0. Ss) Ζήνων δὲ ὁ βασιλεὺς, 
ἀνεθεὶς τῶν τυράννων, ἐξέβαλε τῆς 
ἐκκλησίας ᾿Αντιοχείας Καλανδίωνα, 
καὶ ἐξώρισεν εἰς ἤρασιν, “Πέτρον δὲ 
τὸν Κναφέα κατέστησεν ἐν αὐτῇ, ὃς 
ἐλθὼν εἰς ᾿Αντιόχειαν πολλὰ κακὰ 
ἐποίησεν ἐξονο"- Πρότερον δὲ προσέ- 
θηκε τῷ Τρισαγίῳ, “Χριστὲ βασιλεῦ, ὃ 
σταυρωθεὶς δι’ ἡμᾶς" ὕστερον δὲ ἐλ- 
θὼν περιεῖλε τὸ, Χριστὲ βασιλεῦ. 


of noted hymns. 35 


ὃ 3, 4- 


‘Holy Trinity, have mercy on us! as we find it in Ephrem 
Antiochenus, recorded by Photius 3%. 

This is the short history and account of the rise and progress 
of this celebrated hymn in the service of the Church, and of 
the heretical corruptions and interpolations that were intended 
to be made upon it. As to its use, it was chiefly sung in the 
middle of the communion-service, as we shall see more ex- 
pressly hereafter in the [ninth section of the third chapter 
of the] next Book: but it was sometimes used upon other 
occasions, as we have heard in the Council of Chalcedon 
[just] before: and some Greek Ritualists*! tell us, that it was 
always sung before the reading of the Epistle, which was 
anciently a part of the service of the catechumens. But then 
they distinguish between the Jrisagion and the Epinicion, 
or Triumphal Hymn, calling the simple form, Holy ! Holy! 
Holy! Lord God of Hosts!, the Hpinicion, which was sung in 
the communion-service, and the other, the 7vrisagion, which 
was sung in the service of the catechumens: but the more 
ancient writers do not observe this distinction; and therefore 
I have here put both forms under the common name of the 
Trisagion. He, that would see this history more at large 
may consult Christianus Lupus 55. upon the Council of Trullo, 
and Mr. Allix, who has written a peculiar treatise 36 upon the 


subject. 


4. Next to the Trisagion, there is frequent mention made 


among the ancient writers of singing the Hallelujah! 


33 Biblioth. cod. 228. (P- 7738: 
34.) Hporarres δὲ τῆς γυμνασίας τῶν 
ἐφημένων ῥημάτων, δικαίαν τινὰ τοῦ 
Τρισαγίου ὕμνου" καὶ γὰρ καὶ ὁ Ζηνό- 
βιος, τῆς κοινῆς ἐκκλησίας ἑαυτὸν ἀ- 
περρήξας, πρόφασιν ἐδίδου τὴν περὶ 
τὴν Τρισάγιον δοξολογίαν καινοτομίαν. 
Φησὶ δὲ ὁ ᾿Εφραῖμος τὴν τοιαύτην 
ὑμνολογίαν τοὺς μὲν τὴν ἀνατολὴν 
οἰκοῦντας εἰς τὸν Κύριον ὑμῶν ᾿Ιησοῦν 
Χριστὸν ἀναφέρειν, καὶ διὰ τοῦτο 
μηδὲν ἐξαμαρτάνειν ἐπισυνάπτοντας 
τὸ, O σταυρωθεὶς δ ἡμᾶς" τοὺς δὲ τὸ 
Βυζάντιόν τε καὶ τὴν ἑσπερίαν νεμο- 
μένους, εἰς τὴν ὑπερτάτην. καὶ πανίερον 

πηγὴν τῆς ἀγαθότητος, τὴν ὁμοούσιον 
Τριάδα, τὴν δοξολογίαν ἀνάπτειν" διὸ 
μὴδ᾽ ἀνέχεσθαι τούτους ἐπισυνάπτειν 
τὸ, Ὃ σταυρωθεὶς dv ἡμᾶς, ἵνα μὴ πάθος 


By which 


TH Τριάδι περιάψωσιν. Ἔν πολλαῖς δὲ 
ταῖς κατὰ τὴν πρώτην Εὐρώπην ἐπαρ- 
χίαις ἀντὶ τοῦ Ὃ σταυρωθεὶς Ov ἡμᾶς, 
τὸ ᾿Αγία Τριὰς ἐλέησον ἡμᾶς, ἐπάγειν" 
ἐξ ὧν ἐπιδηλότερον τὸν σκοπὸν τῶν 
εὐσεβούντων καθίστασθαι, ἁ ὡς εἰς τὴν 
᾿Αγίαν Τριάδα τὸ Ἅγιος ὁ Θεὸς, “Aytos 
ἸΙσχυρὸς, Ἅγιος ᾿Αθάνατος. a ἀνάγοντες, 
ἀκριβεῖ καὶ ἀκολούθῳ λόγῳ τὸ, Ὁ 
σταυρωθεὶς δι᾿ ἡμᾶς, παραγράφονται. 

34 Germanus, Theoria Eccles. 
(Bibl. Patr. Gr. Lat. t. 2. Ρ. 145 8.) 
Μετὰ δὲ τὸν Τρισάγιον ὕμνον ἀναγι- 
νώσκεται βιβλίον ἀποστολικόν. 

39 Scholia in Can. 81. Trullan. (t. 
3. pp.1 45, 5644.) Sacrum 'Trisagium, 
&e. 


36 Dissertatio de Trisagii Origine. 
Rothomag. 1674. 8vo. 


p 2 


Of the 
Hallelujah ! 
and 


Halleluatic 
Psalms. 


36 A particular account 
they sometimes mean the repetition of this single word, which 
signifies Praise the Lord! which they did in imitation of the 
heavenly host, singing and saying, again and again, Hallelujah! 
(Rev. 19, 1, 4, 6.) Sometimes they mean one of those Psalms 
which were called Halleluatic Psalms’, because they had the 
word Hallelujah! prefixed before them in the title, such as the 
145th, and those that follow to the end. The singing of these 
was sometimes called ‘singing the Hallelujah!’ as has been ob- 
served out of Cassian®® more than once in the foregoing parts 
of this and the former Book. But the more common accepta- 
tion of Hallelujah! is for the singing of the word itself by a 
frequent solemn repetition of it upon certain days, and in spe- 
cial parts of divine service; it being a sort of invitatory, or 
mutual call to each other to praise the Lord. Therefore, as 
St. Austin29 observes, they always used it in the Hebrew lan- 
guage, because that was the known signification of it; and so 
it was in our first Liturgy, though now we say, ‘ Praise ye the 
Lord!’ with a response of the people, ‘The Lord’s name be 
praised !’ 

Anciently there was no dispute about the lawfulness of the 
hymn itself, but some variation and some dispute there was 
about the times of using it. St. Austin says 4°, in some Churches 


XIV. αἱ 


37 Vid. August. in Ps. 105. p. 505. 
(t. 4. p. 1191 b.) Et hoc asserunt, 
quod omnes Halleluiatici Psalmi ha- 
beant in fine Halleluia, non omnes 
in capite.—In Ps. 118. p. 542. (t. 4. 
Ῥ. 1277 6.) Proemium in Psalmum 
Octonarium vel Alphabeticum, vel 
Halleluiaticum.—[I do not find this 
title in the Ed. Bened., which Gri- 
schovius has given as from the Ed. 
Basil. of 1569. p. 1322. Ep. |] 

38 L. 2. ¢. 5. (p. 16.)... Duodeci- 
mum [Psalmum]} sub Alleluia re- 
sponsione consummans.— Ibid.c.1r. 
(p. 24.)... Ut in responsione Alle- 
lwia nullus dicatur Psalmus, nisi 
is, qui in titulo suo Alleluia in- 
scriptione prenotatur. 

39 Ep. 178. (al. Altercat. c. Pas- 
cent. s. Ep. 20. append. t. 2. p. 43 b.) 
Nam sciendum est Amen et 
Halleluia, quod nec Latino, nec 
Barbaro, licet in suam linguam 
transferre, Hebreo cunctas gentes 


eeeee 


vocabulo decantare.— Conf. Hom. 
16, ex 50. t.10. p.165. ([Errone- 
ously cited for Augustin. in Ps. 148. 
ap. Pref. (Ὁ. 4. p. 1673 d.) Nune 
ergo, fratres carissimi, exhortamur 
vos, ut laudetis Deum: et hoe est, 
quod nos omnes dicimus, quando 
dicimus Halleluia ! Laudate Domi- 
num! &c. Ep. 

40 Ep. 11g. [8]. 55.] ad Januar. 
c.17.(t. 2. p. 141d.) Ut autem Hal- 
leluia per illos solos dies quinqua- 
ginta in ecclesia cantetur, non us- 
quequaque observatur. Nam et in 
aliis diebus varie cantatur alibi at- 
que alibii—Ep. 86. [al. 36. cap. 8.] 
(t. 2. p.75 4.) Alioquin quod nul- 
lus, non dico Christianus, sed nec 
insanus dicere auderet, dies illi 
quinquaginta post Pascha usque ad 
Pentecosten, quibus non jejunatur, 
erunt secundum istum a sacrificio 
laudis alieni, quibus tantummodo 
diebus in multis ecclesiis, in omni- 





of noted hymns 37 


it was never sung but upon Easter-day, and the fifty days of 
Pentecost: but in other Churches it was used at other times 
also. Vigilantius contended fiercely against St. Jerom+!, that 
it ought never to be sung but only upon Easter-day. And in 
this he seems to have followed the practice of the Church of 
Rome, where Sozomen*? assures us ‘it was never sung but once 
a-year, and that was upon Kaster-day: in so much that it was 
the common form of an oath among the Romans, as they hoped 
to live to sing Hallelujah! on that day.’ Cardinal Bona‘? and 
Baronius*! are very angry at Sozomen for this: but Valesius*> 
honestly defends him, forasmuch as Cassiodore, who was a 
Roman, reports the same in his Historia Tripartita. 

But we must note, that anciently in those Churches, where it 
was most frequented, there were some exceptions in point of time 
and season. For in the time of Lent it was never used, as appears 


bus autem maxime cantatur Halle- 
luia ; quam vocem laudis esse, nul- 
lus Christianus, quamlibet imperi- 
tus, ignorat.—Enarrat. in Ps. τού. 
(t. 4. p. 1204 b.) Cujus [| Psalmi | 
titulus non nunc tractandus est. 
Est enim Halleluia et bis Halleluia. 
Quod nobis cantare certo tempore 
solemniter morvis est, secundum ec- 
clesize antiquam traditionem. Ne- 
que enim et hoc sine sacramento 
certis diebus cantamus. Halleluia 
certis quidem diebus cantamus, sed 
omni die cogitamus.—Serm.1o1. de 
Temp. [al. Serm. 254.] (t. 5. p. 
1048 f.) Tempus autem letitize et 
quietis et regni, quod significant 
dies isti, significamus per Halleluia. 
Quid est Halleluia ? Laudate Deum. 
Sed nondum habemus laudes: in 
ecclesia frequentantur laudes Dei 
post resurrectionem ; quia nobis erit 
perpetua laus post resurrectionem 
nostram. 

41 Cont. Vigilant. c. 1. (t. 2. p. 
387 b.) Exortus est subito Vigilan- 
tius, qui dicat....nunquam nisi in 
Pascha Alleluia cantandum. 

42 L. 4. c. 19. (v. 2. p. 307. 14.) 
Πάλιν αὖ ἑκάστου ἔτους ἅπαξ ev Ῥώ- 
pn τὸ Δλληλούϊα ψάλλουσι, κατὰ τὴν 
πρώτην ἡμέραν τῆς πασχαλίου ἑορτῆς" 
ὡς πολλοῖς Ῥωμαίων ὅρκον εἶναι, τοῦ- 
Tov τὸν ὕμνον ἀξιωθῆναι ἀκοῦσαί τε 


καὶ ψάλαι. 

43 De Psalmod. c.16. 8. 7. n. 4. 
(p. 540.) Quidam sequuti Sozome- 
num existimarunt, ecclesiam Roma- 
nam in die duntaxat Dominice re- 
surrectionis cecinisse Alleluia: cu- 
jus erroris antesignanus fuisse vide- 
tur Vigilantius, quem idcirco D. Hi- 
eronymus acriter reprehendit. 

44 An. 384. ἢ. 29. (t. 4. p. 509 Cc.) 
Quod ...ad Romane ecclesiz con- 
suetudinem pertinet ; hallucinatur 
plane Sozomenus, dum ait, In ea 
non nisi semel in anno cani solitum 
Alleluia: nam Vigilantium heeresi- 
archam ejus institutionis auctorem 
fuisse, conatumque eam Hierosoly- 
mis introducere, testatur Hierony- 
mus, in eo, quem adversus eundem 
Vigilantium seripsit, commentario. 

45 In Sozom. 1.7. c. 19. (p. 307- 
n. 1.) Reprehendit hoc Baronius ad 
annum Christi 384. n. 28. Verum 
argumenta, quibus id probare niti- 
tur, parum firma mihi videntur. 
Proinde auctoritatem Sozomeni hic 
sequi malim, maxime cum Cassio- 
dorus ejus verba retulerit in Histo- 
ria Tripartita. Qui profecto nun- 
quam id fecisset, nisi hune morem 
vetustum fuisse scisset ecclesiz Ro- 
manz, ut in ea semel tantum Alle- 
luia caneretur, die scilicet Pasche. 


38 A particular account 


from St. Austin4®, who says ‘that was a time of sorrow, and 
therefore from the beginning of Lent till Easter-day they always 
omitted it: the ancient tradition of the Church being only to 
use it at certain seasons.’ The fourth Council of Toledo47 for- 
bids the use of it not only in Lent, but upon other days of 
fasting, as particularly upon the first of January, which was 
then kept a fast in the Spanish Church, because the Heathen 
observed it with great superstition of many idolatrous rites and 
practices. In the same Council the Hallelujah! is mentioned 
under the name of laudes, and appointed to be sung after the 
reading of the Gospel; which, as Bona49 and Mabillon5° 
observe, was according to the Mosarabic rite; for im other 
Churches it was sung between the Epistle and the Gospel. It 
was also sung at funerals, as St. Jerom acquaints us in his 
Epitaph of Fabiola®!, where he speaks of ‘the whole multitude 
singing psalms together, and making the golden roof of the 
church shake with echoing forth the Hallelujah!’ The author 
under the name of Dionysius>? speaks of it also as used in the 


XIV. i 


46.Bnamat. ink Psst tos (. 4. ᾿. 
1243 6.) Venerunt dies ut [jam] 
cantemus Halleluia, &c.—In Ps. 
106. (see note 40, preceding.)—In 
Ps. 148. (t. 4. p. 1672 f, g.) Propter 
heee duo tempora, unum quod nunc 
est in tentationibus hujus vite, al- 
terum quod tunc erit in securitate 
et exsultatione perpetua, instituta 
est nobis etiam celebratio duorum 
temporum, ante Pascha et post 
Pascha. .. . Propterea (p. 1673 a.) il- 
lud tempus in jejuniis et orationibus 
exercemus ; hoc vero tempus, re- 
laxatis jejuniis, in laudibus agimus. 
Hoc est enim Halleluia, quod canta- 
mus: quod Latine interpretatur, ut 
nostis, Laudate Dominum. 

4756. πον ΓΑ]. τὰ ἢ (Rep: Topas) 
In omnibus Quadragesime diebus, 
...quia tempus non est gaudii, sed 
meeroris, Alleluia non decantetur. . . 
Hoc enim ecclesiz universalis con- 
sensio roboravit..... In temporibus 
vero reliquis, id est, Kalendis Janu- 
aril, que propter errorem gentilitatis 
aguntur, omnino Alleluia non de- 
cantabitur [al. decantetur ]. 

48 C. 11. [al. 12.] (ibid. d.) Lau- 
des ideo Evangelium sequuntur 


propter gloriam Christi, que per 
idem Evangelium preedicatur. 

49.Rer. - Liturg. 1:2.) οὐ Ὁ ἢ 
(p. 280.) Ad ritum, enim Mozara- 
bicum, quo tune Hispania utebatur, 
et longo post tempore ibidem viguit, 
pertinet citatus canon. 

50 De Liturg.) Gallicdila-memg. 
n. 12. (p. 33.) Garsias Loiaisa /au- 
dum nomine [nempe in Conc. Tolet. ] 
intelligit Hymnum Trium Puerorum. 
At certum est, Alleluia significari 
hoc loco. Isidorus, de Divinis Offi- 
clis cap. 13., Laudes, inquit, hoc est 
Alleluia canere. 

él Προ 0. [6]. 77. | cena map 
462 c.) Sonabant Psalmi, aurata 
tecta templorum reboans in sublime 
quatiebat Alleluia. 

52 De Hierarch. Eccles. c. 4. part. 
3: Nl. 12. (t. 1. p. 222 b.) To δὲ iepov 
τῆς τῶν θεολήπτων προφητῶν ἐπι- 
πνοίας μελῴδημα, φασὶν οἱ τὰ Ἕβραί- 
wv εἰδότες, τὸ αἶνος Θεοῦ δηλοῦν, ἢ 
τὸ Αἰνεῖτε τὸν Κύριον, x. τ. \.—[Vid. 
Paraphrasim Pachymere, 1.2. p. 454. 
fin. (ibid. p. 231 Ὁ.) Τοῦτο δὲ λέγει, 
ὅτι τὸ ᾿Αλληλούϊα ἐν τῇ τοῦ μύρου fe- 
ρουργίᾳ. Grischov. | 


39 


confection of the chrism, or holy oil, to be used in the unction 
of confirmation. St. Austin»? says it was sung every Lord’s- 
day at the altar, for the same reason that they prayed stand- 
ing, as a memorial of Christ’s resurrection, and as a figure of 
our future rest and joyfulness, to signify that our business in 
the life to come will be nothing else but to praise God, accord- 
ing to that of the Psalmist, [84, 4.1 “ Blessed are they that 
dwell in thy house, [Ὁ Lord,] they will be alway praising 
thee.” The meaning of Hallelujah! being nothing else but 
Praise the Lord! as both he and others*! represent it. In 
the second Council of Tours>® it is appointed to be sung imme- 
diately after the Psalms, both at the sixth hour, that is, noon- 
day ; and the twelfth hour, that is, evening prayer. But whe- 
ther they mean the shorter Hallelujah! or one of those psalms 
called the Halleluatic Psalms, of which St. Austin and Cassian 
speak, is not very easy to determine. Isidore says>® it was 
sung every day in Spain, except upon fast-days; though it was 
otherwise in the African Churches. St. Jerom*7 says, it was 
used in private devotion; for even the ploughman at his work 
sung his Hallelwjahs! and this was the signals or call among 
the monks to their ecclesiastical assemblies; for one went 
about and sung Hallelujah! and that was the notice to repair 
to their solemn meeting. Nay, Sidonius Apollinaris®? seems to 
intimate, that the seamen used it as their signal or celeusma®, 


of noted hymns. 





53 Ep. 119. [al. 55.] ad Januar. 
c. 15. (t. 2. p. 139 e.).... Omnibus 
diebus Dominicis ad altare stantes 
oramus, quod signum est resurrec- 
tionis, et Halleluia canitur, quod 
significat actionem nostram futuram 
non esse nisi laudare Deum, sicut 
scriptum est, Beati, qui &c. 

54 Vid. Justin. Mart. Quest. ad 
Orthodox. 4. 50. (p. 421 c.) Ἕρμη- 
νεία ἐστὶ τοῦ μὲν Δλληλούϊα τὸ Ὑμνή- 
σατε μετὰ μέλους τὸ ὄν. 

a ©. 19. (t. 5: p- 8547 6.) Quia 
patrum statuta preeceperunt, ut ad 
sextam, sex Psalmi dicantur cum 
Alleluia; et ad duodecimam duode- 
cim, itemque cum Alleluia ! 

56 De Offic. 1. 1. c. 13. (p. 304 b.) 
In Africanis autem regionibus non 
omni tempore, sed tantum Domini- 
cis diebus et quinquaginta post Do- 
mini resurrectionem, Alleluia canta- 


tur. Verum apud nos, secundum 
antiquam Hispaniarum traditionem, 
preter dies Jejuniorum et Quadra- 
gesime omni tempore canitur Al- 
leluia. 

57 Ep. 18. [al. 467.] ad Marcel- 
lam. (t. 1. p. 206 d.) Quocunque te 
verteris, arator stivam retinens Al- 
leluia decantat. 

58 Ep. 27. [8]. 108.] Epitaph. 
Paul. c. 16. (ibid. p. 706 b.) Post 
Alleluia cantatum, quo signo vo- 
cabantur ad collectam, nulli residere 
licitum erat. 

oF 1. 2. Ep. τὸ; (p. 152.) 
Curvorum hinc chorus helciariorum, 
Responsantibus Alleluia ripis, 

Ad Christum levat amnicum ce- 
leusma. 
Sic sic psallite, nauta vel viator. 

60 [From the Greek κέλευσμα or 
κέλευμα ; generally a verbal exhorta- 


40 A particular account XIV. a 
at their common labour, making the banks echo, while they 
sung Hallelujah! to Christ. 

I only observe further, that in the church Hallelhyah! was 
sung by all the people, as appears not only from what is said 
before by St. Jerom, ‘ that the church echoed with the sound of 
it,’ but also from that of Paulinus in his Epistle to Severus®, 
‘Alleluia novis balat ovile choris,—The whole sheepfold of 
Christ sings Hallelujah! in her new choirs.’ And St. Austin®, 
alluding to this, says, ‘it was the Christians’ sweet celeusma, 
or call, whereby they invited one another to sing praises unto 
Christ.’ 


Of the 5. I do not here insist upon the Hosanna! or the evening 
ie ’ hymn, because it does not appear that either of these were 
and the 5 . 

evening used in the service of the catechumens. The Hosanna! was 
hymn, and - “8 ‘Ton j 1 
Runeg. Dut a part of the great doxology, Glon y be to God on high! 
mittis, or and only used in the communion-service, where we shall speak 
the Song : : AG eas es 3 

of Simeon. Of it hereafter®. And the evening hymn has been mentioned 


before in the former Book 55, where we have given an account 
of the daily evening service, and showed it to be rather a pri- 
vate hymn than any part of the public worship of the Church. 
In it was contained the Nunc dinuttis, or Song of Simeon, 
“Lord, now lettest thou thy servant depart m peace according 
to thy word, &c.” But whether any of this was used in public, 
or only by Christians in their private devotions in their families 
at their setting up of lights, is what I ingenuously confess I 
am not yet able from any ancient records to determine. For 


tion; frequently the word of com- 
mand in war; or more precisely a viva 
voce signal of friends to friends. See 
Herod. 4, 141, where we read how 
a certain Egyptian, a man of sten- 
torian voice, was employed by Da- 
rius, returning from his expedition 
into Scythia, to stand on the north 
bank of the Danube, and make 
known to Histizeus and the Ionians, 
who had charge of the rafts on the 
other side, the arrival of the king 
and his retreating forces .. “Ἱστιαῖος 
δὲ, ἐπακούσας TO πρώτῳ κελεύσματι, 
x.t.A. More especially does it sig- 
nify the shout of the κελευστὴς giving 
time to the rowers that they might 
pull together. See the Perse of 
fMschylus, 403. 


Εὐθὺς δὲ κώπης ῥοθιάδος ξυνεμβολῇ 

"Ἔπαισαν ἅλμην βρύχιον ἐκ κελεύ- 
σματος. 

See also the Iphigenia in Tauris of 
Euripides, 1405., and Thucydides, 
7, 70. Hence, however, the pro- 
priety of terming the Hallelujah the 
Christians’ sweet celeusma, (see 
n. 61, following, ) whereby they 
exhorted one another, as it were, 
to keep time and be in tune to- 
gether. Ep. ] 

60 Ep. 12. (p. 145.) 

61 De Cantico Novo, c. 2. t. 9. 
(t. 6. p. 591 f.)..... Celeusma (al. 
celeuma,| nostrum dulce cantemus 
Halleluia, &c. 

62" ΒΡ 15-/¢h. 95/8. Ὁ. 

63° B. ΤΟΣ ch. 11.'8, 5. ν 4 ΡΞ, 





§ 5,6 of noted hymns. 4] 


though there is frequent mention of the Avxvawia among the 
Greeks, and of the lucernarium among the Latins, as of a 
public office, for vespers or evening-prayers; yet I will not 
assert that this hymn was a part of that office, without clearer 
proof, but leave it to further disquisition and inquiry. The 
only thing we find more of the Nune dimittis is in the Life 
of Maria Atgyptiaca®, who died about the year 525, of whom 
it is said, ‘ that a little before her death she received the eu- 
charist, repeated the Creed and the Lord’s Prayer, and sung 
the Nune dimittis, “ Lord, now lettest thou thy servant de- 
part in peace according to thy word!”’ But this was only an 
act of private devotion, and whether it was then received into 
the public offices of the Church remains uncertain. 

6. But we are more certain of the use of the hymn called Of the Be- 
Benedicite, or Song of the Three Children in the burning ence 
fiery furnace. For not only Athanasius © directs virgins to eee 
use it in their private devotions, but the fourth Council of To- : 
ledo® says it was used in the Church over all the world, and 
therefore orders it to be sung by the clergy of Spain and Gal- 
licia every Lord’s-day, and on the festivals of the martyrs, 
under pain of excommunication. L’Estrange © thinks this is 
the first time there is any mention made of this hymn as of 
public use in the Church: but Chrysostom lived two hundred 
years before this Council, and he® makes the same observa- 
tion as the Council does, ‘ that it was sung in all places through- 


62 Ap. Durantum, De Ritibus, 1.1. 
c.16.n.11. (p. 41.) In Marie A- 
gyptiacee Vita, quam Paulus, ec- 
clesiz Neapolitan diaconus, con- 
scripsit, legitur, Mariam A‘ gyptia- 
cam, sanctissimam foeminam, gravi- 
ter egrotantem, Zosimum abbatem 
rogasse, eucharistiam sanctis vascu- 
lis inclusam sibi deferre, quam cum, 
Symbolo et Dominica Oratione re- 
citatis, sumpsisset, dixit, Nune di- 
mittis, δ. 

63 De veel p- 1037. (t. 2. p. 93 
6: ἢ: 20. .). . Διάφαυμα δέ Evdo- 
γεῖτε πάντα τὰ ἔργα Κυρίου τὸν Κύ- 

Lov. 

64 C. 13. [al. 14.] (t.5. p. 1710 ¢.) 
Hymnum quoque Trium Bacon, 
in quo universa cceli terreeque crea- 
tura Deum [al. Dominum] collau- 


dat, et quem ecclesia Catholica per 
totum orbem diffusa celebrat, qui- 
dam sacerdotes in missa Dominice: 
rum dierum et in solemnitatibus 
martyrum canere negligunt. Pro- 
inde [hoc] sanctum Concilium in- 
stituit, ut per omnes Hispaniz ec- 
clesias vel Galliciz [al. Galliz,] in 
omnium missarum solemnitate idem 
in publico [8]. pulpito] decante- 
tur, &c. 

65 Alliance of Divine Offices, ch. 
3. Ὁ. 79. (Reprint, p. 116.) I find 
mention of it, &c. 

66 Quod nemo leditur nisi a se- 
ipso. t. 4. Ρ. 593. (t. 8. p- 462 €.).. 
᾿Ωιδὴν, τὴν ... πανταχοῦ τῆς οἰκου- 
μένης ἀδομένην, καὶ ἀσθησομένην δὲ 
καὶ εἰς τὰς μετὰ ταῦτα γενεάς. 


4Q A particular account XIV. υ 


out the world, and would continue to be sung in future genera- 
tions.’ The Lectionarium Gallicanum, published by Mabillon 57, 
appoints this hymn to be sung after the reading of the Pro- 
phets, much after the same manner as it is now ordered to be 
sung between the first and second lesson in the Liturgy of our 
Church. 


Of the 7. The use of the Magnificat, or Song of the Holy Virgin, 
ΠΣ “My soul doth magnify the Lord, &c.!” is not quite so 
Song of ancient: for the first time we meet with it as prescribed for 
virgin” public use is in the Rules of Cesarius Arelatensis and Aure- 
lian ©, who order it to be sung in the French Churches at 
morning service. And that was about the year 506. 
When first 8. Some learned persons reckon the singing of the Creed 
eee « into the psalmody of the Church, and speak of it as an ancient 
sung asan custom: but herein they mistake by suffering themselves to 
Sergi be imposed upon by modern authors. Bishop Wettenhal 69 


says, ‘It is no improbable conjecture, that the hymn, which 
the primitive Christians are said by Pliny to have sung to 
Christ as God, was their Creed; and that it is certain the 
Nicene Creed has been sung in the Church in a manner from 
the very compiling of it.’ For this he cites Platina in the Life 
of Pope Mark, who affirms7° that it was ordained by that 
Pope, ‘that on all solemn days, immediately after the Gospel, 
the Creed should be sung with a loud voice by the clergy and 
people, in that form wherein it was explained by the Nicene 
Council.’ When yet it is certain, on the other hand, that the 
Creed was never so much as barely repeated in the Roman 
Church in time of divine service till the year 1014, when 


67 De Liturg. Gallican. 1. 2. (p. 
108. in not.) Hoc canticum in ali- 
quibus differt ab eo, quod Romanus 
Ordo preescribit in Sabbatis quatuor 
temporum. liter in Lectionario 
nostro habetur in Sabbato sancto. 
Ex his intelligimus, lectionem ex 
Apostolo non continuo post Prophe- 
tiam lectam fuisse in Ordine Galli- 
licano: &c. 

68 Ap. Mabill. de Cursu Gallican. 
s. 2. (p. 407.) Ad hzec Ceesarius et 
Aurelianus in matutinis laudibus 
canticum Magnificat, et hymnum 
Gloria in excelsis, pro diebus Pascha- 
libus precipiunt, itemque pro sin- 


gulis Dominicis et majoribus festi- 
vitatibus. 

69 Gift of Singing, ch. 3. (pp. 329, 
330.) Some are of a mind that the 
carmen Christo tanquam Deo, that 
hymn, which &c. [Vid. Plin. 1. ro. 
Ep. 97. (p. 278.) Affirmabant au- 
tem. &c. See before, b. 13. ch. 2. 
8.2. V.4. p- 290. n. 1. Ep.] 

70 [Vid. Ed. Antiq. Venet. 1504. 
(fol. 20.) Voluit preeterea diebus so- 
lemnibus, statim post Evangelium, 
Symbolum a clero et populo magna 
voce decantari; et eo modo, quo 
fuerat in Niceeno Concilio declara- 
tum. Ep. |] 





of noted hymns. 43 


§ 7,8, 9. 


Benedict the Eighth brought it into use, to comply with the 
practice of the French and Spanish Churches, as has been 
shown at large in a former Book7°; where we have noted that 
it was never read publicly in the Greek Church but once a 
year, till Peter Fullo, [or Gnapheus, his surname in Greek, as he 
is termed in the third section preceding,| brought it into the 
Church of Antioch, anno 471, and Timotheus into the Church of 
Constantinople, anno 511, from whose example it was taken by 
the third Council of Toledo, anno 589, and brought into custom 
in the Spanish Churches. After which, it was four whole cen- 
turies before it gained admittance in the Church of Rome. 

So little reason is there to depend upon the authority of 
modern authors, in cases where they plainly contradict the 
testimony of more ancient and credible writers. And this is a 
good argument, as Bishop Stillingfleet 7! well urges it, to show 
the differences betwixt the old Gallican and Roman offices, 
and that the Church of England did not follow precisely the 
model of the Roman offices, but those that were more an- 
ciently received in the general practice of the Gallican and 
British Churches. 

9. There remains one hymn more, the 766 Deum, which is Of the au- 
now in use among us, the author and original of which are Ease 
variously disputed. The common opinion ascribes it to St. Am- the hymn, 
brose and St. Austin jointly; others 7? to St. Ambrose singly, eae 
because he is known to have composed hymns for the use of 
the Church. Two things are chiefly said in favour of these 
opinions, which have no real weight or force in them. First, that 
the Chronicle of Dacius, one of St. Ambrose’s successors, says 
he composed it. Secondly, that it is approved as his hymn in the 
fourth Council of Toledo, anno 633. But to the first it is re- 
plied by learned men, that the pretended Chronicle of Dacius 


is a mere counterfeit, and altogether spurious. 


MAB το τον. 2.5.1. νι ge 0. ΕΆΞ-. 

71 Origines eee Oy 2 
237. (v. 3. p. 146.) From which dis- 
course it will appear, that when the 
British, or Gallican, or Roman dif- 
fered, our Church had not followed 
the Roman, but the other. 

72 Comber of Liturgies, part. 1. 
ch. 2. (p. 180.) This I thought fit 
to say concerning this pious and 
excellent hymn, which probably was 


Mabillon 73 


made by St. Ambrose, &c. 

73 Analecta Veterum, t. I. p. 3. 
[juxt. Ed. Vet. Paris. 1675. 4 voll. 
8vo.—Vid. Ed. Nov. Paris. 1723. 
(t. 1. p. 487.) Judicium de Chronico 
Datii, Archiepiscopi Mediolanensis. 
See also Dacherii Spicilegium, (t. 4. 
p- 96.) where the Te Deum is spoken 
of in the Supplementum ad Librum 
4. Amalarii de Officitis Divinis. 
Ep. | 


44 XIV. u. 


A particular account 


proves it to be at least five hundred years younger than its 
reputed author, [who died about the year 5557°;] whence the 
story that is so formally told in it is concluded to be a mere 
fiction and invention of later ages. The story is this, as Spon- 
danus’4, a favourer of it, reports it out of Dacius: ‘ That when 
St. Austin was baptized by St. Ambrose, whilst they were at 
the font, they sung this psalm by inspiration, as the Spirit 
gave them utterance, and so published it in the sight and audi- 
ence of all the people.’ But the authority of the story, resting 
merely upon the foundation of this fabulous writer, there is no 
credit to be given to it. Neither is there any greater weight 
to be laid upon what is alleged from the Council of Toledo : 
for the Council only says7> ‘that some hymns were composed for 
the use of the Church by St. Hilary and St. Ambrose,’ without 
any particular mention of this hymn; so that it might as well 
be ascribed to St. Hilary as St. Ambrose, for any thing that is 
said in that Council. The truth of the matter is, that it was 
composed by a French writer about an hundred years after 
St. Ambrose’s death for the use of the Gallican Church. Pagi7® 
says Gavantus found it in some MSS. ascribed to St. Abundius ; 
and others have the name of Sisebutus prefixed to it. Bishop 
Usher 77 found it in two MSS. ascribed to Nicetius, bishop of 
Triers, who lived about the year 535; and he is now by 


73 [Vid. Cav. Hist. Liter. (Basil. 
1741. t. 1. p. 511.) Obiit anno cir- 
citer 555. ‘lribuitur ei Rerum Me- 
diolanensium Chronicon hactenus in- 
editum, in Bibliotheca Mediolanensi 
servatum.—Vid. ibid. (n. d.) Sub 
Landulphi nomine e MSS. Codd. 
Eccles. Mediol. edidit Ludov. An- 
ton. Muratorus, t. 4. Scriptor. Re- 
rum Italic., Mediolan. 1724. 4to. 
Ep. 

74 An, 388. ἢ. 9. (t. I. p. 521. ad 
summ. col. dextr.)...In quibus fon- 
tibus prout Spiritus Sanctus dabat 
eloqui illis, Te Deum laudamus, 
cantantes, cunctis qui aderant audi- 
entibus et videntibus, ediderunt. Ex 
Chronico Dacii, 1. 1. c. 10. 

75 C. 12. [al. 13.] See before, 
Cham .)S.0 7 pae2 slo ye 

76 Critic.in Baron. an. 388. ἢ. 11. 
(t. 1. p. 572.) Gavantus in Rubric. 
Breviarii, sect. 5. c. 19., asserit, in 
antiquissimo Breviario MS. Collegii 


Aniciani de Urbe isti cantico pre- 
ferri hunc titulum, Hymnus S. Abun- 
dii. In antiquo Breviario Chori mo- 
nasterii Cassinensis, descripto paullo 
post annum 1086, hoe canticum in- 
scribitur, Hymnus Sisebuti Monachi. 

77 De Symbolis, p. 3. [Ep. pref. 
ad Voss.] (Works, vol. 7. p. 300.) 
In eadem hymnorum collectione, 
Nicetam [leg. Nicetium] Deum lau- 
davisse legimus, dicentem, Laudate, 
pueri, Dominum; laudate nomen Do- 
mint. Te Deum laudamus, te Domi- 


Trevirensis hic intelligendus fuerit 
Nicetius, sive Lugdunensis, sive 
quis alius, &c, 





of noted hymns. 45 


learned men generally reputed the author of it. The learned 
Benedictins, who lately published St. Ambrose’s works7®, judge 
St. Ambrose not to be the author of it: and Dr. Cave77, though 
he was once of a different judgment, yet upon maturer consi- 
deration subscribes78 to their opinion. Wherefore the most 
rational conclusion is that of Bishop Stillingfleet 79, that it was 
composed by Nicetius, and that we must look on this hymn as 
owing its original to the Gallican Church ; since not long after 
the time of Nicetius it is mentioned in the rule of St. Benedict, 
(chap. 11.), and the rule of Casarius Arelatensis, (chap. 21.), 
and the rule of Aurelian, where they prescribe the use of it: 
but Menardus °° is confident there is no mention of this hymn 








in any writers of credit before them. 


76 (Vid. In Hymn. S. Ambros. Ad- 
monit. (Ed. Paris. 1690. t.1. p. 1219, 
ad calc. Admonit.) De cantico eu- 
charistico, Te Deum laudamus, pi- 
geret hic anxie dicere : nemo quippe 
est hac nostra etate non plane ru- 
dis, qui fabulam esse inficiatur, quod 
eundem hymnum post baptizatum 
ab Ambrosio magnum Augustinum 
ab utroque alternis versibus decan- 
tatum olim jactabant. Ep. | 

i Vist. (Liters (vi. “p.) 215.) 
Hymnus, Te Deum, ccelitus, ut fer- 
tur, delapsus, et inter baptizandum 
Augustinum ab Ambrosio et Au- 
gustino alternis versiculis recitatus. 
Videtur vero ab Ambrosio eo tem- 
pore compositus, quo Ariani, omnia 
susque deque miscentes, ecclesiam 
militari manu obsederunt, ut fatis- 
centes Catholicorum animos refo- 
cillaret. 

78 1014. (v. 2. p. 79.) Hymni 12, 
quos Ambrosio adjudicari posse cen- 
sent clarissimi editores [Benedic- 
tini], veterum autoritati hac in parte 
nixi. Abhoc censu relegant hymnum 
Te Deum laudamus, qui Ambrosii 
esse nullo idoneo testimonio probari 
potest, et fabulam pro origine ha- 
bere videtur. 

79 Origines Britannice, ch. 4. p. 
222. (v. 3. p. 137.) In an old Collec- 
tion of Hymns, and an old Latin 
and French Psalter, mentioned by 
Archbishop Usher, this hymn [Te 
Deum] is attributed to St. Nicetius. 
And there were two of that name in 


the Gallican Church; the former of 
which might probably be the author 
of it. The one was bishop of Triers, 
....and the other of great fame too, 
and bishop of Lyons. .... I see no 
reason against the former Nicetius, 
since Menardus confidently affirms, 
there is no mention of this hymn in 
any writers before; and therefore 
we may look on this hymn as owing 
its original to the Gallican Church. 
89 Not. in Gregor. Sacramentar. 
ps 351. (ap.. Oper. Greg: Με t: 3. 
part. 1. p.585 e.5-) Hoc institutum 
vulgo refertur ad SS. Ambrosium et 
Augustinum, qui in ejusdem S. Au- 
gustini baptismo hunc hymnum ex 
tempore ediderint et decantaverint : 
proferturque hujus opinionis auctor 
et assertor 8S. Dacius, episcopus Me- 
diolanensis, in Chronico, qui floruit 
tempore Justiniani imperatoris, cu- 
jusque meminit S. Gregorius, Lib. 
3. Dial. c. 4. Sed quidquid sit de 
veritate hujus historiz, certum est, 
hoc Chrenicon non esse huius Da- 
cii, quia probari non potest, ullum 
Chronicon ab eo scriptum fuisse, 
nedum citatum: tum quia non re- 
dolet stylum temporum illorum ; 
tum quia falsum est, quod ibi con- 
tinetur, quod S. Augustinus, audi- 
ens Sanetum Ambrosium de incarna- 
tione ad populum tractantem et pre- 
dicantem, tremens ac pallens, omnibus 
qui aderant videntibus, obriguerit : 
ac etiam finita monitione, quam ad 
populum B. Ambrosius ministrabat, 


46 A particular account XIV. ii 


The hymns 10. But though St. Ambrose cannot be allowed to be the 
ie aa author of this hymn, yet there is no doubt to be made but that 


he composed hymns for the use of the Church, some of which 
are yet exstant. For St. Austin’! mentions one of his evening 
hymns in several places, Deus Creator omnium, Se., which I 
forbear to relate here at length, because I have done it in the 
former Book 835, Again, St. Austin in his Retractations 83 
speaks of another hymn composed by St. Ambrose upon the 
repentance of Peter after the crowing of the cock, part of 
which he there relates, and says it was used to be sung by 
many in his time. Du Pin*! thinks most of those hymns, 
which are now the daily office of the Roman service, are taken 
from St. Ambrose, but that the rest are in a different style, 
and owing to other authors. Particularly that the hymn Vew- 
illa Regis prodeunt is none of his, which is now used in the 
Romish Church in the fourth week of Lent, so notorious for 
their kneeling down to the cross, and worshipping it in these 
words °,—‘ Hail, Cross, our only hope in this time of passion, 


primus ad eum Augustinus pervene- 
rit, 5c. Adversatur enim 8. Augus- 
tini et Possidii scriptis, nec potuit 
in mentem viri alicujus eruditi ac 
sapientis virl, qualis fuit hic Dacius, 
venire. Quare ante S. Benedictum 
et ‘l'eridium, S. Czesarii Arelatensis 
episcopi discipulum, qui de hoc 
hymno in suis Regulis locuti sunt, 
nullus Veterum illius mentionem 
fecit. 

81 Confess, 1.0. ὉΣ 12. [- 15. Ρ: 
169 a.) Deinde dormivi et evigilavi, 
et non parva ex parte mitigatum in- 
veni dolorem meum: atque ut eram 
in lecto meo solus, recordatus sum 
veridicos versus Ambrosii tui. Tu 
es enim 

Deus, Creator omniun, 

Polique rector, &c. 
—De Music. 1. 6. ¢. 2. (t. I. p. 513 
d.) Quamobrem tu, cum quo mihi 
nunc ratio est, familiaris meus, ut a 
corporeis ad incorporea transeamus, 
responde, si videtur, cum istum ver- 
sum pronuntiamus, Deus, Creator 
omnium, δ.0.--- 114. c. 17. (p. 538 ἃ.) 
Quare ille versus, a nobis proposi- 
tus, Deus Creator omnium, non so- 
lum auribus sono numeroso, sed 
multo magis est animz sententice 


sanitate et veritate gratissimus. 

82 B. τος ch. 6. 80 7: Vado ΕΒ. 150 
Nn. 24. 

88 1. τ΄ Ὁ 21: ({- 1: ap aeenbalaen 
Cantatur ore multorum in versibus 
Beatissimi Ambrosi, ubi de gallo 
gallinaceo ait, 

Hoc, ipsa Petra ecclesiz 
Canente, culpam diluit. 


84 Du Pin. Bibliotheque, Cent. 4. 
p. 231. (t. 2. p. 290.) Celles, qui sont 
pour Voftice de tous les jours, me 
paroissent plus certaines que les au- 
tres. On peut y joindre les Hymnes 
sur les six jours de la Creation. 
Pour les autres, elles me paroissent 
d’un autre stile et d’un autre au- 
teur. Il est certain que le Vewilla 
Regis n’est point de Jui. 

85 Breviar. Rom. Hebdomad. 4. 
Quadragesime, Die Sabbati. (p. 
210 en ; 

O Crux, ave, spes unica, 
Hoc passionis tempore, 
Auge piis justitiam, 
Reisque dona veniam. 

[The Edit. Colon. Agripp. 1664. 
reads the two last lines thus, 


Piis adauge gratiam, 
Reisque dele crimina. Ep.] 





§ 10, 1]. of noted hymns. 47 


increase the righteousness of the pious, and grant pardon of 
sins to the guilty.” We are sure this could not be the compo- 
sition of St. Ambrose, nor any writer of that age; being so 
much the reverse of the practice of the ancient Church, 
whose hymns or other devotions there is not the least footstep 
of worshipping the cross, or any material image of God, as has 
been demonstrated in a former part of this Work 56, where the 
history of images has been handled ex professo, in considering 
the way of bdapiitte the ancient churches. 

11. There were many other hymns, and some whole books of The hymns 
hymns composed by other writers of the Church, of which we | ote Hear 
have little remaining besides the bare names, and therefore it aes Ma- 
will be sufficient just to mention them. St. Jerom7 says, St. μὰ Pang, 
Milary, bishop of Poictiers, composed a book of hymns: and 
these, we are sure, were many years after his death of famous 
note and use in the Spanish Churches, being ratified and con- 
firmed in the fourth Council of Toledo’’. But none of these 
are come to our hands, except a morning hymn prefixed before 
his works 8°, which he sent with an epistle to his daughter 
Abra. It is a prayer to Christ for preservation from the 
perils of day and night, savouring of ancient piety, and con- 
cluding with the common glorification of Father, Son, and 
Holy Ghost. Sidonius Apollinaris % says also, that Claudianus 
Mamercus collected the psalms and hymns and lessons proper 
for the festivals in the Church of Vienna in France, and made 
some hymns of his own, one of which he highly commends 91 
for its elegancy, loftiness, and sweetness, as exceeding any of 


Nunc et per omne seculum! 
90. 1. Hp. τὰ (0: 260:) 


Psalmorum hic modulator et pho- 
nascus, 


805. 9. ἘΠῚ 9. 80. v.32 ph tas. 

87 De Scriptor. Eccles. c. 100. 
(t. 2. p. 919.) Est ejus ad Con- 
stantium libellus ...et liber hymno- 


rum. : 
en ὮΝ “See efor ats. 1 Ante altaria, fratre gratulante, 
p. 22 ef 85 cy Sea Instructas docuit sonare classes. 


Hic solemnibus annuis paravit, 


89 ; 
ἘΠ BT eye ey {0 5. Que quo tempore lecta conveni- 


528d. π. 7.) Interim tibi hymnum 


matutinum et serotinum misi, ut rent, 
memor mel semper sis. 91. ΠῚ 4; Ep: 3: (pe 236.) Jam 
The hymn begin thus: Lucis vero de hymno tuo si percunctere 


Largitor Optime, &c., and ends in 
these words of the doxology: 

Gloria tibi Domine, 

Gloria Unigenito, 

Cum Spiritu Paraclito. 


quid sentiam, commaticus est, co- 
piosus, dulcis, elatus, et quoslibet 
lyricos dithyrambos ameenitate po- 
etica et historica veritate superemi- 
net. 





48 A particular account XIV. th 


the ancient lyrics, in the greatness of its composure and his- 
torical truth. Savaro says in his Notes upon the place 93, 
‘that it is the same which is now in the Roman Breviary,’ 
and because it answers the character which Sidonius gives it, 
and has none of the superstition of a modern composure in it, 
such as the Vewrilla Regis, fathered upon St. Ambrose, I think 
it not improper to transcribe it in the margin here” for the use 
of the learned reader. And I say further, that if every thing 
in the Roman Breviary had been in this strain, it had much 
more resembled the piety and simplicity of the ancient hymns, 
and been free from those marks of superstition and idolatry, 
which now it labours under, by mixing the follies of the modern 
superstitious admirers of the worship of the Virgin Mary and 
the cross, which were so great a deviation from the ancient 
worship, and stood so much in need of reformation. 


Ars ut artem falleret, 
Et medelam ferret inde, 
Hostis unde leserat. 


92 [Ad 1. c. (p. 241.) Qui canitur 
in ecclesia, Dominica, in Passione 
Domini, ad Laudes, &c. Ep. | 

98 Breviar. Rom. Dominica v. 
Quadragesime, sive in Passione 
Domini ad Matutinum. (p. 295.) 


Quando venit ergo sacri 
Plenitudo temporis, 
Missus est ab arce Patris 


Pange lingua gloriosi 
Prelium certaminis, 
Et super crucis tropheum 
Dic triumphum nobilem, 
Qualiter Redemptor orbis 
Immolatus vicerit. 


De parentis protoplasti 
Fraude factor condolens, 
Quando pomi noxialis 
Morsu in mortem corruit, 
Ipse lignum tunc notavit, 
Damna ligni ut solveret. 


Hoc opus nostre salutis 
Ordo depoposcerat, 
Multiformis proditoris 


Natus orbis Conditor : 
Ac de ventre Virginali 
Caro factus prodiit. 


Vagit infans inter arcta 
Conditus preesepia : 
Membra pannis involuta 
Virgo mater alligat ; 

Et manus pedesque et crura 
Stricta cingit fascia. 


Gloria et honor Deo 
Usquequaque altissimo, 

Una Patri, Filioque, 

Inclito Paraclito, 

Cui laus est et potestas 

Per cterna secula. Amen!* 


* [The Edit. Colon. Agripp. 1664. read Jawream for prelium in the first stanza, 
and ¢ropheo for tropheum: in the second in necem morsu r uit for morsu in mortem ἡ 
corruit: in the fourth carne amictus for caro factus: in the fifth et Dei manus 
pedesque for et manus pedesque et crura: and alters the last thus,— 

Sempiterna sit Beatz 
Trinitati gloria, 
Equa Patri, Filioque: 
Pars decus Paraclito : 
Unius Trinique nomen 
Laudet Universitas ! 

Ep.] 


ἢ $11. iii. 1. of noted hymns. 49 

There were many other hymns for the use of particular 
Churches, composed by learned men, as Nepos, and Atheno- 
genes, and Ephrem Syrus, not to mention those spoken of by 
Pliny and Tertullian, and frequently by Eusebius; nor those, 
which Paulus Samosatensis caused in his anger to be cast out 
of the Church of Antioch; nor those which, Sozomen 9: says, 
were made upon a special occasion, when the people of Antioch 
had incensed Theodosius, by throwing down his statues ; which 
were both sung in the church, and before Theodosius himself 
by the singing boys, as he sat at table. Of all which we have 
no further account but only the bare mention of them in their 
several authors. As for those composed by Gregory Nazianzen, 
Paulinus, Prudentius, and other Christian poets, they were not 
designed for public use in the church, but only to antidote 
men against the poison of heresies, or set forth the praises 
of the martyrs, or recommend the practice of virtue in a pri- 
vate way: for which reason I take no notice of them in this 
place. being only concerned to give an account of such hymns 
as related to the ancient psalmody, as a part of the public 
service of the Church. And so I have done with the first part 
of their worship in the missa catechumenorum, or service of the 
catechumens. 


CHARS ΠῚ 


Of the manner of reading the Scriptures in the public service 
of the Church. 


1. Next to the psalmody and hymns, we are to take a view Lessons of 
of their way of reading the Scriptures, which was another part le 


of the service of the Sees at which, as has been ob- Hee ἐπ τοτ 
ed Wl 


served before, all sorts of persons were allowed to be present psalms and 


for instruction. Which is an argument of itself sufficient, if by™ns, and 
8 sometimes 


, , , ‘ 
βασιλέως χαλεπαίνοντος, πέπεικε TOUS 


4 L. 7, c. 23. (v.2. p. 313. 23.) 





Kal, παυσάμενοι μαίνεσθαι; μετεμε- 
λοῦντο" καὶ ὡς ἐπὶ παροῦσι τοῖς ἀγ- 
γελλομένοις κακοῖς ἔστενον τε, καὶ 
ἐδάκρυον, καὶ τὸν Θεὸν ἱκέτευον πραῦ- 
ναι τοῦ κρατοῦντος τὴν ὀργὴν. μελῳ- 
δίαις τισὶν ὀλοφυρτικῶς πρὸς τὰς 
λιτὰς κεγρημένοι. νίκα δὴ καὶ Φλα- 
βιανὸς ὁ Avtioxéwv ἐπίσκοπος, πρεσ- 
βευόμενος ὑπὲρ τῶν πολιτῶν, ἔτι τοῦ 


BINGHAM, VOL. V. 


mapa τὴν βασιλικὴν τράπεζαν adew 
εἰωθότας νέους τὰς ἐν ταῖς λιταῖς τῶν 
᾿Αντιοχέων ψαλμῳδίας εἰπεῖν" ἐφ᾽ ᾧ 
λέγεται φιλανθρωπίᾳ διαχυθέντα τὸν 
βασιλέα κρατηθῆναι τῷ ἐλέῳ, καὶ 
αὐτίκα τὴν ὀργὴν ἐκβαλεῖν. καὶ σπεί- 
σασθαι πρὸς τὴν πόλιν, δάκρυσι βρέ- 
Eavta τὴν φιάλην, ἣν ἔτυχε κατέχων. 


Ε 





50 The manner of XIV. iil. 


read after 


there were no other, to prove that they were always read in 
them. 


a known tongue: of which I need say no more here, because 
it has been so fully evinced by great variety of arguments in 
the [fourth chapter of the] last Book. What we are now to 
observe further relates to the manner and circumstances of this 
service. Where, first of all, it is proper to remark, that though 
many times the psalms and lessons and hymns were so inter- 
mixed, as now they are in our Liturgy, that it is hard to tell 
which came first in order, or with which the service began; 
yet in some places it was plainly otherwise: for the psalms 
were first sung all together, only with short prayers between 
them, and then the lessons were read by themselves, to such 
a number as the rules of every Church appointed. Of which 
I have given sufficient proof out of Cassian and St. Jerom in 
the beginning of the last chapter, which may supersede all 
further confirmation in this place. 
The les- 2. The next thing worthy of our observation is the number 
rl a of Of the lessons, which were always two at least, and sometimes 
eee oe three or four, and those partly out of the Old Testament, and 
ment, ex- partly out of the New. Only the Church of Rome seems to 
ane have been a little singular in this matter: for as Bishop Stil- 
Rome, lingfleet! observes, out of Walafridus Strabo? and others of 
ee her old Ritualists, for four hundred years, till the time of Pope 
Gospelwere Celestine, they had neither Psalms nor lessons out of the Old 
mead Testament read before the sacrifice, but only Epistle and 
Gospel. In other Churches they had lessons out of the Old 
Testament as well as the New. Cassian says, in Egypt, after 


1 Origines Britannice, ch. 4. p. 
215. (v.3. p.136.) How he [Baro- 
nius] can justify the ancient use of 
the singing psalms at Rome, either 
before or after Damasus’s time, till 
Celestine was Pope, I cannot ima- 
gine, if the Pontifical Book say true; 
for that expressly affirms, That Ce- 
lestine appointed David’s Psalms to 
be sung antiphonatim before the sa- 
crifice, and that it was not done be- 
fore, but only the Epistles of St. 
Paul and the holy Gospel were read. 
Which words are repeated by Alcui- 
nus, Amalarius, Rabanus Maurus, 
Walafridus Strabo, Berno Augiensis, 
and several other ritualists and his- 
torians. 


2 De Reb. Eccles. ¢.22. (ap. Bibl. 
Max. t. 15. p. 191 6. 1.) Antiphonas 
ad introitum dicere Czlestinus Papa 
45- instituit, sicut legitur in Gestis 
Pontificum Romanorum, cum, ad 
ejus usque tempora, ante sacrificia 
lectio una Apostoli tantum et Evan- 
gelii legeretur. 

3 Instit. 1. 2. c. 6. (p.18.)... Qui- 
bus [psalmis duodecim] lectiones 
geminas adjungentes, id est, unam 
Veteris et aliam Novi Testamenti, 
tanquam a se eas traditas et velut 
extraordinarias. volentibus tantum, 
ac Divinarum Scripturarum memo- 
riam possidere assidua meditatione 
studentibus, addiderunt. In die vero 
Sabbati vel Dominico, utrasque de 





reading the Scriptures. 51 


the singing of the Psalms, they had two lessons read, one out 
of the Old Testament, and the other out of the New: only on 
Saturdays and Sundays and the fifty days of Pentecost they 
were both out of the New Testament, one out of the Acts of 
the Apostles, or the Epistles, and the other out of the Gospels. 
The Author of the Constitutions speaks? of ‘four lessons, two 
out of Moses and the Prophets besides the Psalms, and then 
two out of the Epistles or Acts of the Apostles, and the Gos- 
pels.’ Again‘, he mentions ‘the reading of the Prophets on 
Sundays.’ And in another place®, ‘the Law and the Prophets, 
the Psalms and the Gospels.’ And again®, ‘the Law and the 
Prophets, and the Epistles, and the Acts, and the Gospels.’ 
So Justin Martyr7, describing the business of the Christian 
assemblies on the Lord’s-day, speaks of ‘the reading of the 
writings of the Prophets, as well as the Apostles.’ In like 
manner Chrysostom’, reproving some who were very negligent 
at church, says, ‘ Tell me what Prophet was read to-day, what 
Apostle?’—implying that the one was read as well as the other. 
Particularly he tells us, that the book of Genesis was always 
read in Lent, of which more by and by in the following obser- 
vations [in the next section.] St. Basil9, in one of his Homilies 
upon Baptism in Lent, takes notice of the several lessons that 
were read that day, besides the Psalms; whereof one was out 
of Isaiah 1, the second out of Acts 2, and the third out of 


Novo recitant Testamento, id est, 
unam de Apostolo vel Actibus Apo- 
stolorum, et aliam de Evangeliis. 
Quod etiam totis Quinquagesime 
diebus faciunt hi, quibus lectio cur 
est seu memoria Scripturarum. 

Biya: ὉΣ 5 7... 566 ‘before; ch. τ. 
ΕἸ ΕΣ ps23 0.13: 

4 L.2.c.59. (Cotel. v. 1. p. 268.) 
Ἔν ἣ [ἡμέρᾳ Kupraxy |] Προφητῶν 
ἀνάγνωσις, καὶ Εὐαγγελίου κηρυκία, 
καὶ θυσίας ἀναφορὰ, καὶ τροφῆς ἱερᾶς 
δωρεά. 

5 L.5. c.9. See before, ch. 1. 
5.1. p.2., the second part of n. 3. 

6 Tbid.1.8.c.5. (Cotel. v. 1. p.392.) 
Mera τὴν ἀνάγνωσιν τοῦ Νόμου kat 
τῶν Προφητῶν, τῶν τε ᾿Επιστολῶν 
ἡμῶν, καὶ τῶν Πράξεων, καὶ τῶν Εὐ- 
αγγελίων ἀσπασάσθω ὁ χειροτονηθεὶς 
τὴν ἐκκλησίαν. ᾿ 


7 Apol. 2. See before, b. 13. ch. 9. 


5.1. V.4. Ρ. 524.. the first part of n. 13. 

8 Hom. 24. in Rom. p. 270. (t. 9. 
p. 697 e.)...‘O μάτην ἐνταῦθα εἰσελ- 
θὼν εἰπὲ, τίς Προφήτης, τίς ᾿Απόστο- 
λος σήμερον διελέχθη ἡμῖν, καὶ περὶ 
τίνων ; 

9 Hom. 12. de Bapt. t.1. p. 409. 
(t.2. part.1. p.159 b.) 30 de, dua 
Προφητῶν διδασκόμενος, Λούσασθε, 
καθαροὶ γίνεσθε: διὰ Ψαλμῶν νουθε- 
τούμενος, Προσέλθετε πρὸς αὐτὸν, καὶ 
φωτίσθητε" δι’ ᾿Δποστόλων εὐαγγελι- 
ζόμενος, Μετανοήσατε καὶ βαπτισθήτω 
ἕκαστος ὑμῶν ἐπὶ τῷ ὀνόματι τοῦ 
Κυρίου ᾿Ιησοῦ Χριστοῦ εἰς ἄφεσιν 
ἁμαρτιῶν, καὶ λήψεσθε τὴν ἐπαγγε- 
λίαν τοῦ ᾿Αγίου Ivevpatos* ὑπ᾽ αὐτοῦ 
τοῦ Κυρίου προσλαμβανόμενος, λέγον- 
τος, Δεῦτε πρός με πάντες οἱ κοπιῶν- 
τες, Kal πεφορτισμένοι, κἀγὼ ἀναπαύ- 
oo ὑμᾶς. Ταῦτα γὰρ πάντα σήμερον 
συνέδραμε πρὸς τὴν ἀνάγνωσιν, K.T.A. 


Ε 2 


52 The inanner of 


Matthew 11. And in another Homily?® he speaks of the 
Psalms and Proverbs, and Epistles and Gospels, as read that 
day. Maximus Taurinensis in one of his Homilies upon the 
Epiphany?! says, the lessons were out of Isaiah 60, Matthew 2, 
and John 1, for that festival. St. Austin sometimes only men- 
tions Epistle and Gospel. But in other places}? he expressly 
mentions the reading of the Prophets, and particularly mentions 
the Prophet Micah, and those words of the sixth chapter, 
“What doth the Lord require of thee, but to do justly, to love 
mercy, and to walk humbly with thy God?” which were the 
theme for his discourse upon the lesson for the day. 

In the French Churches there is still more evidence for this 
practice: for Czesarius Arelatensis!, in one of his Homilies 
cited by Mabillon, uses this argument to the people, why they 
should stay the whole time of divine service, ‘ because the 
lessons were not so properly called missa, or divine service, as 
was the oblation or consecration of the body and blood of 
Christ, for they might read at home, or might hear others 
read the lessons, whether out of the Prophets, or Apostles, or 
Evangelists ; but they could not hear or see the consecration 
any where else but only in the house of God.’ Where it 15 


10 Hom. 21. in Lacizis, p. 460. mini, superiore Dominico quod pro- 


XIV. τὴ 


(ibid. part. 2. p.836 b. n. 1.) "Ava- 
λέξασθέ μοι Tas μνήμας τῶν ἐξ ἑωθι- 
νοῦ παραναγνωσθέντων ὑμῖν λογίων 
πνευματικῶν, διδασκαλίας ψυχωφε- 
λεῖς, θεραπείας ψυχῶν" μνήσθητε τῶν 
Ψαλμικῶν διδαγμάτων" συναγάγετε 
μοι τὰς παροιμιώδεις ὑποθήκας" ἐρευ- 
νήσατε τῶν ἱστοριῶν τὸ κάλλος" πρόσ- 
θετε τούτοις τὰς ἀποστολικὰς παραι- 
νέσεις" ἐπὶ πᾶσιν, οἱονεὶ κορωνίδα, 
ἐπέθετε τῶν εὐαγγελικῶν ῥημάτων τὴν 
μνήμην, κι τ.λ. 

11 Hom. 4. (ap. Bibl. Max. 1. 6. 
pp. 10, 11.) Ait Prophetarum preci- 
puus Esaias, sicut audistis, fratres 
carissiml, Id/uminare, illuminare Hie- 
rusalem, &c.... Ait namque Beatis- 
simus Mattheus evangelista, Hece 
Magi ab oriente advenerunt, dicentes, 
§c....Judeus Christum videt, in- 
videt, sicut lectum est, In sua venit, 
et sui eum non receperunt. 

12 Hom. 237. de Temp. p. 384. 
{al. Serm. 49.] ({. 5. p.271 c.) Me- 


miserim. Cum enim de sancto Pro- 
pheta quod lectum fuerat, aliquid 
exponere voluissem; lectum autem 
fuerat, queerenti homini quibus sa- 
crificiis placaret Deum? renuntiatum 
esse, Nihil ab illo Deum querere, 
nisi facere judicium et justitiam, et 
diligere misericordiam, paratumque 
esse ire cum Domino Deo suo; &e. 

13 De non recedendo ab ecclesia, 
&c., ap. Mabillon. de Liturg. Galli- 
can. ]. 1. 6. 4. n.4. (p.28.) Non tune 
fiunt misse, quando divine lectiones 
in ecclesia recitantur, sed quando 
munera offeruntur, et corpus vel 
sanguis Domini consecratur. Nam 
lectiones, sive propheticas, sive apo- 
stolicas, sive evangelicas, etiam in 
domibus vestris aut ipsi legere, aut 
alios legentes audire potestis; con- 
secrationem vero corporis et san- 
guinis Domini non alibi, nisiin domo 
Dei audire vel videre poteritis. 


§ 2. 


reading the Scriptures. 53 


plainly implied, that the lessons were then read in the church 
as well out of the Prophets as the Epistles and Gospels. And 
so in the relation of the Conference between the Catholics and 
Arians in the time of Gundobadus, king of Burgundy, which 
we have had occasion to mention before!* out of the same 
learned writer, it is said, ‘that in the vigil held the night be- 
fore the Conference four lessons were read, one out of Moses, 
another out of the Prophet Esaias, a third out of the Gospel, 
and the last out of the Epistles.’ And in the old Lectionarium 
Gallicanum, published by Mabillon?>, [Paris, 1684, 4to.] there 
is always a lesson out of the Old Testament before the Epistle 
and Gospel: and on the Sabbatum Sanctum, or Saturday be- 
fore Easter, there are no less than twelve lessons appointed 
out of Genesis, Exodus, Joshua, Isaiah, Ezekiel, Daniel, and 
Jonah, beside the Epistle and Gospel, which follow after. 

It further appears from the canons of the Council of Lao- 
dicea!®, and the third Council of Carthage!’, and St. Cyril’s 
Catechetical Discourses!*, that all the Books of the Old Testa- 


14 Ch. 1. 8. 2. of this Book, p. 4. 
ἘΠΕ νον 

15 Ap. Mabillon. de Liturg. Galli- 
can. |. 2. (pp. 137—140.) Legenda 
in Sabbato Sancto, &c. 

ICA root. 1. p-diSO7ea.)> (Ore 
ov δεῖ ἰδιωτικοὺς ψαλμοὺς λέγεσθαι 
ἐν τῇ ἐκκλησίᾳ, οὐδὲ ἀκανόνιστα βι- 
βλία, ἀλλὰ μόνα τὰ κανονικὰ τῆς Και- 
νῆς καὶ Παλαιᾶς Διαθήκης.---ΟΟ. 60. 
Gbid. a.) "Oca δεῖ βιβλία ἀναγινώσ- 
κεσθαι τῆς Παλαῖας Διαθήκης" a’ Te- 
νεσις κόσμου. β' "Ἐξοδος ἐξ Αἰγύπτου. 
γ΄ Λευιτικόν. δ΄ ᾿Αριθμοί. ε΄ Δευτερονό- 
μιον. © ᾿Ιησοῦς Ναυῆ. ζ΄ Κριταί. 
“Pov. 1/ Ἔσθηρ. θ΄ Βασιλειῶν, α΄, β΄. 
ἐ Βασιλειῶν, γ΄. δ΄. ια΄ Παραλειπόμενα, 
a, β΄. ιβ΄ Ἔσδρας α΄, β΄. ιγ΄ Βίβλος 
Ψαλμῶν pv’. ιδ΄ Παροιμίαι Σολομῶν- 
τος. te’ ᾽᾿Εκκλησιαστής. ws’ Ἀσμα ao- 
μάτων. ιζ΄ ᾿Ιώβ. ιη΄ Δώδεκα Προφῆται. 
ιθ΄ ᾿Ησαΐας. κ΄ ᾿Ιερεμίας καὶ Βαροὺχ, 
Θρῆνοι καὶ ᾿ΕἘπιστολαί. xa’ ᾿Ιεζεκιήλ. 
KB’ Δανιήλ. Τὰ δὲ τῆς Καινῆς Διαθή- 
kns, ταῦτα' Ἐὐαγγέλια τέσσαρα, κατὰ 
Ματθαῖον, κατὰ Μάρκον, κατὰ Λουκᾶν, 
κατὰ ᾿Ιωάννην. Πράξεις ᾿Αποστόλων. 
Ἐπιστολαὶ καθολικαὶ ἑπτὰ, οὕτως" 
᾿Ιακώβου pia, Πέτρου δύο, ᾿Ιωάννου 
τρεῖς, ᾿Ιούδα pia, ᾿ΕἘπιστολαὶ Παύλου 


δεκατέσσαρες" πρὸς Ῥωμαίους μία, 
πρὸς Κορινθίους δύο, πρὸς Ταλάτας 
μία, πρὸς ᾿Εφεσίους μία, πρὸς Φιλιπ- 
πησίους μία, πρὸς Κολοσσαεῖς μία, 
πρὸς Θεσσαλονικεῖς δύο, πρὸς “Εβραί- 
ous μία, πρὸς Τιμόθεον δύο, πρὸς Τίτον 
μία, πρὸς Φιλήμονα μία. 

7 C. 47. (t. 2. p. 1177 a.) Item 
placuit, ut preter Scripturas canoni- 
cas nihil in ecclesia legatur sub no- 
mine divinarum Scripturarum. Sunt 
autem canonice Scripture, Genesis, 
Exodus, Leviticus, Numeri, Deute- 
ronomium, Jesus Nave, Judicum, 
Ruth, Regnorum libri quatuor, Pa- 
ralipomenon libri duo, Job, Psalte- 
rium Davidicum, Salomonis libri 
quinque, Libri duodecim Propheta- 
rum, Isaias, Jeremias, Ezechiel, 
Daniel, Tobias, Judith, Esther, Es- 
dre libri duo, Macchabeorum libri 
duo. Novi autem Testamenti, Evan- 
geliorum libri quatuor, Actuum Apo- 
stolorum liber unus, Pauli apostoli 
Epistole tredecim, ejusdem ad He- 
breeos una: Petri apostoli due, Jo- 
hannis apostoli tres, Jude apostoli 
una, et Jacobi una, Apocalypsis Jo- 
hannis, hber unus. 

18 Catech. 4. n. 22. [al.36.] p.67. 


5 lL, 


The manner of KI. 


ment were then read in the church, as well as the New. For 
they give us catalogues of what books might or might not be 
read in the charch, among which all the books of the Old 
Testament are specified as such as were then actually read in 
the public service; and Cyril allows his catechumens to use no 
other books in private but the books of the Old and New Tes- 
tament, which he thought they might safely read, because they 


Proper les- 
sons for cer- 
tain times 
and festi- 
vals. 


were both publicly read in the church. 
3. The next observation to be made is upon their method of 
reading the Scriptures, which seems always to be done by 


some rule, though this might vary in different 
Austin 19 tells us, there were some 


St. 


lessons so fixed and appro- 


Shurches. 


priated to certain times and seasons, that no others might be 


read in their stead. 


And he particularly instances?° in the 


festival of Easter, when for four days successively the histor 
y ev 


of Christ’s resurrection was read out of the four Gospels. 


On 


the day of his passion?! they read the history of his sufferings 


out of St. Matthew’s Gospel only. 


Easter and Pentecost, 


(p.69 4.) Ta δὲ λοιπὰ πάντα ἔξω 
κείσθω ἐν δευτέρῳ καὶ ὅσα μὲν ἐν 
ἐκκλησίαις μὴ ἀναγινώσκεται, ταῦτα 
μηδὲ κατὰ σαυτὸν ἀναγίνωσκε, καθὼς 
ἠκουσας. 

19 Expos. in 1 Ioan. in Prolog. 
tsp. 235.2(t. Qu part. 2. prs25.)\.c.. 
Ir terposita est solemnitas sanctorum 
dierum, quibus certas ex Evangelio 
lectiones oportet in ecclesiz recitari, 
quee ita sunt annue, ut aliz esse 
non possint. 

20 Serm. 139. de Temp. [al. Serm. 
240. | (t. 5. p. 1001 a.) ) Per hos dies, 
sicut recolit caritas vestra, sollemni- 
ter leguntur evangelicze lectiones, ad 
resurrectionem Domini pertinentes. 
—Serm. 140. de Temp. [4]. Serm. 
235-] (ibid. 989 ἃ.) Hesterno die, id 
eat: nocte, lecta est ex Hvangelio re- 
surrectio Salvatoris. Lecta est au- 
tem ex Evangelio secundum Mat- 
theum. Hodie vero, sicut audistis 
pronuntiare lectorem, recitata est 
nobis Domini resurrectio, sicut Lu- 
cas evangelista conscribit.—Serm. 
141. de Temp. [al. Serm. 231.] (ibid. 
p-977¢.) Resurrectio Domini nostri 
Jesu Christi ex more legitur, his 


he says22, they 


And all the time between 
read the Acts of the 


diebus, ex omnibus libris sancti 
ivangelii. —Serm.144.de Temp. [al. 
Serm. 232.] (ibid. p. 980 d.) Resur- 


rectio Domini nostri Jesu Christi et 
hodie recitata est: sed de altero 
libro Evangelii, qui est secundum 
Lucam. Primo enim lecta est se- 
cundum Mattheum; hesterna au- 
tem die secundum Marcum; hodie 
secundum Lucam.—Serm. 148. de 
‘Temp. [al. Serm. 248.] (ibid p.1026 
c.) Et hodie lectio recitata est, de 
his, que facta sunt post resurrectio- 
nem Domini, secundum evangelis- 
tam Johannem. 

21 Serm.144. de Temp. [al. Serm. 
232.] (t.5. p.g80e.) Passio autem 
quia uno die legitur, non solet legi, 
nisi secundum Mattheum. 

22 Tract. 6. in Ioan. t. 9. p. 24. 
(t. 3. part. 2. p. 337 g.) Actus Apo- 
stolorum testes sunt, ille liber ca- 
nonicus omni auno in ecclesia reci- 
tandus. Anniversaria solemnitate 
post passionem Domini nostis illum 
librum recitari; ubi scriptum est, 
quomodo conversus sit Apostolus, et 
ex persecutore preaedicator factus. 





reading the Scriptures. δῦ 
Apostles. This last particular is frequently mentioned by St. 
Chrysostom, who has a whole Sermon to give an account of 
the reasons of it. There he takes notice of many things to- 
gether relating to this matter of reading the lessons by rule 
and order. First he tells us, ‘how by the appointment of 
the Church, on the day of our Saviour’s passion, all such 
Scriptures were read as had any relation to the cross; then 
how on the Great Sabbath or Saturday before Easter, they 
read all such portions of Scripture as contained the history of 
his being betrayed, crucified, dead and buried.’ He adds also”, 
‘that on Easter-day they read such passages as gave an ac- 
count of his resurrection; and on every festival, the things 
that related to that festival.’ But it seemed a difficulty, why 
then the Acts of the Apostles, which contain the history of 
their miracles done after Pentecost, should not rather be read 
after Pentecost than before it? To this he answers, ‘that the 
miracles of the Apostles contained in that Book were the 
great demonstration of our Saviour’s resurrection: and there- 
fore the Church appointed that Book to be read always be- 
tween Easter and Pentecost, immediately after our Saviour’s 
resurrection, to give men the evidences and proofs of that holy 
mystery, which was the completion of their redemption.’ So 
that though the lessons for other festivals related the things 
that were done at those festivals ; yet for a particular reason, 
the Acts of the Apostles, which contained the history of things 
done after Pentecost, were read before Pentecost, because they 


23 Hom. 73. Cur in Pentecoste τὸν σταυρὸν καὶ τὴν ἀνάστασιν, ἀκού- 





Acta legantur. t.5. p-949. (t. 3- P- 
88 a.) ” Εν τῇ ἡμέρᾳ τοῦ σταυροῦ τὰ 
περὶ τοῦ σταυροῦ πάντα ἀναγινώσκο- 
μεν" ἐν τῷ Σαββάτῳ τῷ | Meyaho πάλιν, 
ὅτι παρεδόθη ἡ ἡμῶν ὁ Κύριος, 6 ὅτι ἐσταυ- 
ρώθη, ὅ ὅτι ἀπέθανε τὸ κατὰ σάρκα, ὅτι 
ἐτάφη. 
24 Ibid. P- 951. (p. 89 4.) Ὥσπερ 
ap τὰ περὶ τοῦ σταυροῦ ἐν τῇ ἡμέρᾳ 
[5] σταυροῦ ἀναγινώσκομεν, καὶ τὰ 
ἐν ,τῇ ἀναστάσει ὁμοίως, καὶ τὰ ἐν 
ἑκάστῃ ἑορτῇ γεγονότα τῇ αὐτῇ πάλιν 
ἀναγινώσκομεν, οὕτως ἔδει καὶ τὰ θαύ- 
ματα τὰ ἀποστολικὰ ἐν ταῖς ἡμέραις 
τῶν ἀποστολικῶν σημείων ἀναγινώ- 
σκεσθαι. Τίνος οὖν ἕνεκεν οὐ τότε 
αὐτὰ ἀναγινώσκομεν, ἀλλ᾽ εὐθέως μετὰ 


σετε μετὰ ἀκριβείας τὴν αἰτίαν ἅπα- 
σαν. Μετὰ τὸν σταυρὸν εὐθέως ἀνά- 
στασιν καταγγέλλομεν τοῦ Χριστοῦ" 
τῆς δὲ a ἀναστάσεως ἀπόδειξίς ἐστι τὰ 
σημεῖα τὰ ἀποστολικὰ, τῶν δὲ σημείων 
ἀποστολικῶν διδασκαλεῖόν ἐστι τοῦτο 
τὸ βιβλίον. Ο τοίνυν μάλιστα πιστοῦ- 
ται τὴν ἀνάστασιν τὴν Δεσποτικὴν, 
τοῦτο μετὰ τὸν σταυρὸν καὶ τὴν ζωη- 
φόρον ἀνάστασιν εὐθέως οἱ πατέρες 
ἐνομοθέτησαν ἀναγινώσκεσθαι. Διὰ 
τοῦτο τοίνυν, ἀγαπητοὶ, μετὰ τὸν 
σταυρὸν καὶ τὴν ἀνάστασιν εὐθέως 
ἀναγινώσκομεν τὰ σημεῖα τῶν ᾿Απο-" 
στόλων, ἵνα ἔχωμεν σαφῆ καὶ ἀναμ- 
φισβήτητον τῆς ἀναστάσεως τὴν ἀπό- 
δειξιν. 





56 ΧΙ 


The manner of 


were more proper for the time immediately following our 
Saviour’s resurrection. And upon this account it became a 
general rule over the whole Church to read the Acts at this 
time, as not only Chrysostom testifies here, but in many other 
places of his writings. In his Homily upon those words, “ Saul 
yet breathing out threatenings and slaughter against the dis- 
ciples,” (Acts this reason, why he could not 
preach in order upon every part of that book, ‘ because the law 
of the Church commanded it to be laid aside after Pentecost, 
and the reading of it to conclude with the end of the present 
festival.” In another place?¢ he says, 
to be read on that festival, and not usually read in any other 


9,) he gives®® 


‘it was appointed by law 


part of the year.’ 
son why he broke off his sermons upon Genesis in the Passion- 
week, ‘ because the intervention of other solemnities obliged 
him to preach then upon other subjects, agreeable to what was 
read in the church,’ as against the traitor Judas, and upon the 


And in another place27 he gives this rea- 
δ᾽ 


passion, and our Sayiour’s resurrection, at which time he took 
i hand the Acts of the Apostles, and preached upon them from 
Easter to Pentecost. Cassian?® says, the same order was ob- 
served among the Egyptians: and it appears from the ancient 
Lectionarium Gallicanum, that it was so in the French 
Churches: for there almost on every day between Easter and 
Pentecost, except the Rogation-days, and some few others, two 
lessons are ordered to be read out of the Apocalypse and the 
Acts of the Apostles. Whence it may be concluded further, 
that the reading of the Apocalypse was also in a great measure 
appropriated to this season in the Gallican Church. And so it 
was in the Spanish Churches by an order of the fourth Council 


29. Hom. 47. t. 5. p- 637. (t. 3- 
p. 102 b.) Τῶν πατέρων ὁ νόμος κε- 
λεύει μετὰ τὴν Πεντηκοστὴν ἀποτίθεσ- 
θαι τὸ βιβλίον, καὶ τῷ τέλει τῆς ἑορ- 
τῆς ταύτης συγκαταλύεται καὶ ἡ τοῦ 
βιβλίου ἀνάγνωσις. 

26 Hom. AB. in serie Altar. 
Act. 17. τ: Ὁ: 650. (ibid. | 54 b.) 
Σήμερον τς ἀπὸ τῶν ἡ ἢ 
τῶν ᾿Αποστόλων εἰπεῖν. ... Δεῖ τοίνυν 
ἐξετάσαι, τίς ὁ ypuyras; καὶ πότε 
ἔγραψε, καὶ περὶ τίνων, καὶ τίνος 


ἕνεκεν τῇ ἑορτῇ ταύτη νενομοθέτηται 
αὐτὸ ἀναγινώσκεσθαι" τάχα γὰρ οὐκ 
ἀκούετε διὰ παντὸς τοῦ ἔτους ἀναγινω- 
σκομένου τοῦ βιβλίου. 

27 Hom. 33. in Gen. p. 478. See 
before, Ὁ. 13. ch. 6. 8. 2. v. 4. p. 449. 
Oey ee 
28 Instit. 1. 2. c.6. See before, 
b. 13. ch. 10. 5: 14. ν- 4. p.571., the 
latter part of n.67. In die vero 
Sabbati, vel Dominico, &c. 


§ 3. 


57 


reading the Scriptures. 


of Toledo’, which enjoins the reading of it in this interval, 
under pain of excommunication. 

In Lent they usually read the Book of Genesis, as is plain 
from Chrysostom, whose famous Homilies, called ᾿Ανδριάντες, 
because they are about the statues of the Emperor, which the 
people of Antioch had seditiously thrown down, were preached 
im Lent: and in one?° of these he says, he would preach upon 
the book that had been read that day, which was the Book of 
Genesis, and the first words, “In the beginning God created 
heaven and earth,” were the subject of his discourse. In 
another Sermon®!, preached upon the same text in the begin- 
ning of Lent, he says, the words had been read in the lesson 
that day. And for this very reason he preached two whole 
Lents upon the Book of Genesis, because it was then read of 
course in the Church. For the thirty-two first of those Homilies 
were preached at Constantinople in Lent, in the third year 
after he was made bishop, anno 400 or 401; but the festivals 
of the Passion, and Easter, and Pentecost coming on, this sub- 
ject was interrupted, and he preached upon other subjects, as 


he himself? tells us, suitable to those occasions. 


(τὸν [als 07. (t..5..P<1712 D:) 
Sig ane [Apocalypsin] a Beas us- 
que ad Pentecosten missarum tem- 
pore in ecclesia non predicaverit, 
excommunicationis sententiam ha- 
bebit. 

30 Hom. 7. ad Pop. Antioch. t. τ. 
p. 107. (t. 2 a 85 e.).-.. Lo onpe- 
ρον ἡμῖν ἀναγνωσθὲν μεταχειριοῦμαι 
βιβλίον" καὶ, εἰ δοκεῖ, τὴν ἀρχὴν αὐ- 
τοῦ, καὶ τὸ προοΐμιον, ὃ δοκεῖ μά- 
λιστα, μηδὲ ἴχνος ἐμφαίνειν παραμυ- 
θίας, ἀλλὰ καὶ καθόλου παρακλητικῶν 
ἀλλοτριοῦσθαι λόγων, εἰς μέσον προ- 
θεὶς, ὃ λέγω, ποιήσω φανερόν. Τί 
ποτ᾽ οὖν ἐστι τὸ προοίμιον ; “Ev ἀρχῇ 
ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν 
γῆν. κιτ.λ. 

31 Serm. 1. in Gen. 1. t. 2. p. 880. 
(t. 4. p. 645 d.) Φέρε, λεπτοτέρων 
κατατολμήσωμεν νοημάτων, περὶ οὐ- 
ρανοῦ, καὶ γῆς, καὶ θαλάττης, καὶ τοῦ 
λοιποῦ τῆς κτίσεως φιλοσοφοῦντες 
σώματος" ταῦτα γὰρ ἡμῖν ἀνεγνώσθη 
σήμερον.---Οοπῇ. Hom. 6. de Peeni- 
tent. ap. Edit. Latin. See before, 


Afterward 


by 135, ch. 6. 8.104 V... 1: P:.4'79.. ἢ: 
δ Hom. 33. in Gen. p. 480. See 
before, θὲ, τῶν οἷν: 6.52.2. ν' 4: Ρ. 
449. n. 37.—Conf. ibid. (Ὁ. 4. p. 
332 Ὁ.) Ἴστε καὶ μέμνησθε ὅτι τὰ 
κατὰ τὸν hie εἰς μέσον ἀγα- 
γόντες,. ae Ἀνέβη δὲ ᾿Αβρὰμ ἐξ Αἰ- 
γύπτου, αὐτὸς καὶ ὴ γυνὴ αὐτοῦ, καὶ 
πάντα τὰ αὐτοῦ, καὶ Λὼτ μετ᾽ αὐτοῦ, 
εἰς τὴν ἔρημον") ἐνταῦθα τὸν λόγον 
καταλύσαντες, τὰς μεταξὺ πάσας ἡμέ- 
ρας εἰς τὴν περὶ τῶν κατεπειγόντων 
διδασκαλίαν αὐτὸν μετηγάγομεν. --- 
Severian. Gabalens. Hom. 1. in Gen. 
(ap. Combefis. Auctar. Noviss. Ρ. 
214. ) Ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐ- 
ρανὸν καὶ τῆν γῆν. Οἶδα “μενοῦν, ἀδελ- 
ol, ὅτι τὰ λεπτὰ ταῦτα ζητήματα 
δυσχερῆ φαίνεται ταῖς τῶν πολλῶν 
διανοίαις" ἀλλὰ δεῖ ἐν ἡμέρᾳ νηστείας 
νηφούσαις μᾶλλον ταῖς ψυχαῖς περὶ 
τῶν βαθυτέρων νοημάτων διαλέγεσθαι. 
—Augustin. Serm. de Temp. 
[al. Serm. 6. append. Vee 5. append. 
p. 13 ¢, d.) Lectio 1118, fratres caris- 


58 The manner of XIV. ii. 


he resumed his former work, and finished his comment upon 
Genesis in thirty-two sermons more in the year ensuing. Which 
makes it plain that Genesis was then read in Lent, as the Acts 
were in Pentecost, and that Chrysostom conformed his dis- 
courses according to the order of reading then established in 
the Church. 

It appears further from St. Ambrose, that the Book of Job 
and Jonah were both read in the Passion-week. For, speaking 
of a sermon which he made to the people at this time, he 
says 33, ‘Ye have heard, children, the Book of Job read, which 
is In course appointed to be read at this time.’ And again, 
says he, ‘the Book of Jonah was read;’ that is, as Pagi3> 
critically remarks, on the third day of the Passion-week. And 


that this was an ancient rule 
Origen’s Comment upon Job, 
Hilary translated into Latin. 


simi, in qua beatus Abraham Isaac 
fillum suum in holocaustum legitur 
obtulisse, ideo in ordine suo, diebus 
Quadragesimz, non recitatur ; quia, 
sicut ipsi nostis, in vigiliis Pasche 
propter sacramentum Dominice pas- 
sionis reservatur. Et quia tune non 
est in spatio, ut de ista possit aliquid 
dici, nune, si videtur, expositionem 
ejus, secundum quod eam _patres 
nostri, inspirante Domino, tractave- 
runt, caritatis vestree auribus, quan- 
tum possumus, breviter intimemus. 

33 Ep. 33. [al. 20.] ad Marcellin. 
p. 160. (t. 2. p. 855 e. n.14.) Au- 
distis, filii, librum legi Job, qui so- 
lemni et munere est decursus et 
tempore. 

34 Ibid. p. 162. (p. 858 f. n. 25.) 
Sequenti die lectus est de more liber 
Jone. 

39 Critic. in Baron. an. 387. ἢ. 4. 
[al. 5.] (t. 1. p. 368.) Postea ait, 
Sequenti die (nempe feria tertia, die 
31 Martii, non autem feria secunda, 
ut putavit Baronius) lectus est de 
more liber Jone, Sc. 

36 Cont. Vigilant. [corrige, Cont. 
Rutan. 1 τι C22. (0 ΣΡ πο 
Habuit in promptu Hilarium con- 
fessorem, qui quadraginta ferme 
millia versuum Origenis in Job et 
Psalmos transtulit. Ep. ] 


of the Church, appears from 
which, St. Jerom2° says, St. 
For there he®7 not only tells 


37 Origen. in Job. 1. 1. p. 366. (t. 
2. p. 851 6.) In conventu ecclesiz, 
in diebus sanctis legitur Passio Job, 
in diebus jejunii, in diebus absti- 
nentie, in diebus, in guibus tam- 
quam compatiuntur ii, qui jejunant 
et abstinent, admirabili illo Job, in 
diebus, in quibus in jejunio et absti- 
nentia sanctam Domini nostri Jesu 
Christi passionem sectamur : ut ter- 
ribilem ejus passionem transeuntes 
ad beatam ejus resurrectionem ve- 
nire mereamur, compassi nunc, ut 
et conregnemus, condolentes modo 
in tempore passionis, ut et congau- 
deamus post hoc in tempore resur- 
rectionis. Quam passionem Dominus 
noster Jesus Christus ad terras ve- 
niens in humano corpore sustinuit 
pro omnium hominum salute, ut per 
passionem sane mortem interficeret, 
per resurrectionem vero suam reci- 
divam vitam cunctis ostenderet. 
Cujus passionis atque resurrectionis 
Domini formam atque exemplum 
quia Job passio in multis gerebat, 
sicut 11, qui diligentius requisierunt, 
repererunt ; merito etiam nunc in 
diebus passionis, in diebus sanctifi- 
cationis, in diebus jejunii, beati Job 
passio legitur, meditatur, atque scru- 
tatur. 





reading the Scriptures. 59 


us, that the Book of Job was read in the church in Passion- 
week, but also gives us the reason of it, ‘ because it was a time 
of fasting and abstinence, a time in which they that fasted and 
abstained, had, as it were, a sort of fellow-suffering with 
admirable Job, a time in which men by fasting and abstinence 
followed after the passion of Christ Jesus our Lord: and 
because the passion of Job was in a great measure a type and 
example of the passion and resurrection of Christ, therefore 
the history of Job’s passion was with good reason read and 
meditated upon in these days of passion, these days of sanctifi- 
cation, these days of fasting.’ Thus far Origen: but in the 
Lectionarium Gallicanum>* there is no mention of the Book 
of Job, but only of Jonah, on the Sabbatum Magnum, or 
Saturday before Easter-day. St. Jerom9 seems to say that 
the Prophet Hosea was also read on the vigil of our Saviour’s 
passion. For he mentions a long discourse of Pierius, which 
he had read, made by that martyr on the beginning of that 
book, in an elegant but extemporary style, on the vigil before 
the passion. 

St. Chrysostom 19, in one of his Homilies upon the Gospel of 
St. John, which he was then expounding, advises his auditors 
‘to read at home, in the week-days before, such portions of the 
Gospel as they knew were to be read and expounded on the 
Lord’s-day Which implies some 
certain rule and order. So that though we have not any com- 
plete Lectionarium or Calendar of lessons now remaining, 
yet we are sure their reading of Scripture was some way 
methodized and brought under rule, especially for the greater 
solemnities and festivals of the Church. The first Calendar of 
this kind is thought by some to be Hippolytus’s Canon Pas- 


following in the church.’ 





38 Ap. Mabillon. de Liturg. Gal- 
lican. (p. 139.) 

$9 Procem. in Hosea, ad Pammach. 
(t. 6. Pref. p. 23.) Pierii quoque 
legi tractatum longissimum, quem 
in exordio hujus Prophetz die vi- 
giliarum Dominic passionis ex- 
temporali et diserto sermone pro- 
fudit. 

40 Hom. το. [Ed. Bened. 9. al. 10. 
in Toan., al. 11. juxt. Ed. Savil. t. 2. 
Ρ. 597: 12. | (tS: Ρ. 62 b.) Τί wor 


οὖν ἐστιν, ὅπερ αἰτοῦμαι ὑμᾶς ; Kara 


μίαν σαββάτων, ἢ ἢ καὶ κατὰ σάββατον, 
τὴν μέλλουσαν ἐν ὑμῖν ἀναγνωσθή- 
σεσθαι τῶν Εὐαγγελίων. περικοπὴν, 
ταύτην πρὸ τούτων τῶν ἡμερῶν μετὰ 
χεῖρας. λαμβάνων ἕ ἕκαστος οἴκοι καθή- 
μενος ἀναγινωσκέτω συνεχῶς, καὶ πολ- 
λάκις περισκοπείτω μετὰ ἀκριβείας τὰ 
ἐγκείμενα, καὶ Bacavicero ταῦτα κα- 
λῶς" καὶ τί at σαφὲς, τί δὲ “ἄδηλον 
σημειούσθω' τί δὲ αὐτῶν ἐναντίον 
εἶναι δοκοῦν. ΠΣ ὃν δέ καὶ πάντα 
ἁπλῶς διακωδωνίσαντες, οὕτως ἀπαν- 
τᾶτε πρὸς τὴν ἀκρόασιν, 


60 The manner of XIV. i 


chalis, which, as I have shown before*°, no less men than 
Sealiger and Gothofred take to be a rule appointing lessons 
proper for the festivals. But Bucherius and others‘! give 
another account of it, which leaves the matter uncertain. 
There goes also under the name of St. Jerom a book called his 
Comes or Lectionarium ; but critics of the best rank 42 reckon 
this a counterfeit, and the work of a much later writer, 
because it mentions lessons out of the Prophets and Old Testa- 
ment, whereas in St. Jerom’s time, as we have noted before 8, 
there were no lessons read besides Epistles and Gospels in the 
Church of Rome. However, some time after, there were 
several books of this kind composed for the use of the French 
Churches. Sidonius Apollinaris 13 says, Claudianus Mamercus 
made one for the Church of Vienne, anno 450. And Genna- 
dius4> say, Muszeus made another for the Church of Marseilles 
about the year 458. But both these are now lost, and the 
oldest of this kind is the Lectionarium Gallicanum, which 
Mabillon lately published from a manuscript. which he judges 
by the hand to be above a thousand years old, but wrote after 
the time of Gregory the Great, because it mentions the festival 
of Genouefa?®, [or Genoveva,] who is supposed to have lived 
after his time. But though we have no more ancient Calendar 
now remaining, yet the authorities alleged before do indis- 
putably evince the thing itself, that the lessons of Scripture 


ABTS) Ch. 6, ΞΟ Ved. P303° 
nn. 9: ΤΟ. 


ronymi nomine, tituloque Comitis et 
Lectionaru a Micrologo c. 25, &c. 


41 [See Bucher. de Doctrina Tem- 
porum, &c., Antwerp. 1633. fol., and 
Cave’s Hist. Liter., (v. 2. p. 46.) 
where he describes this work of 
Hippolytus. Ep. ] 

42 Stillingfleet, Origines Britan- 
nics, ch. 4,p.1220. {Ὁ 5: Ἐ. 142.) 
.... Which manifests that the book 
under St. Jerome’s name called the 
Lectionarius or Comes must be a 
counterfeit, &c.—Cave, Hist. Liter. 
(v. I. p. 225.) Comes, sive Lectio- 
narius exstat apud Pamelium Litur- 
gicorum tomo 2. Prefationem hu- 
jusce libri extulit Dacherius Spici- 
leg. tom. 13. Hune Comitem multo, 
quam editus sit a Pamelio, amplio- 
rem se habuisse testatus est Corne- 
lius Scultingius. Citatur sub Hie- 


Plura de hoc libro babet Cardinalis 
Bona, Rer. Liturg. 1. 2. c. 6. s. 2., 
qui illum Hieronymo, sed levi qui- 
dem argumento nixus, asserere co- 
natur. 

45 See 5: 2: Ρ 50: 

44 L. 4. Ep. 11. (p. 260.) _ 

Hic solemnibus annuis paravit, 
Que quo tempore lecta convenirent. 

45 De Scriptor. c. 79. (int. Oper. 
Hieron. t. 2. p. 981.) Excerpsit de 
sanctis Scripturis lectiones totius 
anni festivis diebus aptas; respon- 
soria Psalmorum capitula tempori- 
bus et lectionibus congruentia. 

46 Lection. Gallic. ap. Mabillon. 
de Liturg. Gallican. ad cale. 1. 2. n. 
16. (p. 114.) Legenda in festo S. 
Genoveve virginis, &c. 





§. 3. 


reading the Scriptures. 


ΟἹ 


were generally appropriated to times and seasons, according as 
the festivals required: and for the rest they were either read 
in order as they lie in the Bible, as Mabillon+® shows from the 
Rules of Cesarius and Aurelian; or else were arbitrarily 
appointed by the bishops at discretion, as sometimes particular 
Psalms were upon emergent occasions, according to the ob- 
servation that has been made47 in speaking of that subject. 
St. Austin4’ says expressly, he sometimes ordered a lesson to 
be read agreeable to the subject of the Psalm upon which he 
was preaching. And Ferrarius'? gives several other instances, 


46 De Curs. Gallican. s. 2. n. 34. 
(p. 406.) Qua ratione ordinata fu- 
erint Massiliz divina officia, non 
liquet: at de Arelatensi ritu conjec- 
tare possumus ex Regulis Ceesarii et 
Aureliani, qui longe diversum a 
Lugdunensi modum_prescribunt. 
Ambo vero duos tantum nocturnos 
passim in vigiliis nocturnis assig- 
nant, et lectiones uterque missas 
appellant. Et ¢ria quidem folia ad 
unamquamque exigit Ceesarius ; tres 
aut quatuor paginas, pro mensura 
libri, Aurelianus. 

47 See before, ch. 1. s. 6. of this 
Book, p. 8. 

48° In Ps.90. ‘Serm. 2. p. 412. 
(t. 4. p.970 ἃ.) Propterea fecimus 
ipsam lectionem Evangelii recitari, 
ubi Dominus tentatus est, per ea 
verba Psalmi, que hic audistis. 

49 De Rit. Concion. 1. 1. Ὁ 17. 
(p. 68.) The inscription: Pro com- 
muni ac determinata alicujus diei 
lectione, sive apostolica, sive evan- 
gelica seligebatur aliquando pecu- 
liaris aliqua et tempori maxime con- 
gruens particula, quam tractandam 
susciperent concionatores. — The 
chapter itself: Vere nos hec quidem 
hactenus. Verum tamen si quis dix- 
eril, pro communi ac determinata ali- 
cujus diei, sive ex Evangelio, sive ex 
Apostolo, lectione, fecisse aliquando 
concionatores, ut peculiaris aliqua 
lectio fuerit, que esset congruens et 
accommodata ei argumento, quod ipst 
tractandum suscepissent ; non is, mea 
quidem sententia, a vero longe abibit. 
Ktenim apud Augustinum in Serm. 
121. de Diversis [al. Serm. 362.] 


(t. 5. p. 1417 d.) ita scriptum inve- 
nias: In memoria retinentes pollici- 
tationem nostram, congruas etiam ex 
Evangelio et Apostolo fecimus reci- 
tari lectiones. Kt in Sermone 23. de 
Verbis Domini secundum Mat- 
theum ait: [al. Serm. 93.] (ibid. 
p. 501 b.) Hesterno die, qui affu- 
istis, promissionem nostram tenetis : 
que hodie non solis vobis, sed pluri- 
bus etiam, qui convenerunt, Domino 
adjuvante, reddenda est. Que sint 
decem virgines, quarum sint quinque 
prudentes, et quinque stulte, non 
facile indagari potest. Veruntamen 
secundum ea, que continet ipsa 
lectio, quam caritati vestre etiam 
hodie volui recitari, &c. Et in 'Trac- 
tatu 12. in Johannis Evangelium : 
(t. 3. part. 2. p. 383 g.) Meminit 
autem caritas vestra, Dominico pre- 
terito, quantum Dominus adjuvare 
dignatus est, disseruisse nos de spi- 
rituali regeneratione ; quam lectio- 
nem vobis iterum legi fecimus, ut 
que tune non dicta sunt, in Christi 
nomine adjuvantibus orationibus ves- 
tris impleamus. Chrysologus etiam 
hoc eleganter expressit in Serm. 66. 
(p. 103.) Duas hodie a duobus evan- 
gelistis editas ita recitare fecimus 
lectiones, ut sermont nostro vester 
intellectus occurreret, paterent ab- 
dita, &§¢. Et in Sermone 118. (p. 
173.) Quoniam tota spes fidei Chris- 
tiane in resurrectione constituta est 
mortuorum, ne quisquam de ea ausus 
sit dubitare, beati Pauli, asserentis 
eam auctoritate, rebus, exemplis, la- 
tissimam recitari vobis fecimus lec- 
tionem, &c. 


| 


62 XIV. ὦ 


The manner of 


both out of St. Austin and Chrysologus, to the same purpose, 
which need not here be repeated. 


By whom 4, The next question may be concerning the persons by whom 
the Scrip- : : 5 : τ 
tures were the Scriptures were publicly read in the church. Which is a 
anciently question that has been in some measure answered before °°, in 
read in the 3 Ε 

church. Speaking of the order of readers. Where I showed, that for 


the two first centuries, before the order of readers was insti- 
tuted, it is probable the Scriptures were read by the deacons, 
or else, in imitation of the Jewish Church, by such as the 
bishop or president for that time appointed. But in the time 
of St. Cyprian it was the peculiar office of the readers, which 
were become an inferior order of the clergy, to read all the 
lessons of Scripture, and even the Gospel, as well as other 
parts; as appears from several of Cyprian’s Epistles®!. Here 
I must add, that in after-ages the reading of the Gospel was 
in some Churches confined to the office of the deacons and 
presbyters. For so the Author of the Constitutions 55 words it : 
‘After the other lessons are read by the readers, let a deacon 
or a presbyter read the Gospels.’ And so St. Jerom®? reminds 
Sabinianus the deacon, ‘how he had read the Gospels in the 


church.’ 


30 ΒῪ 5: ὉΠ ας ν᾿ Ρ 227. 

°! Ep. 34. [8]. 39-] (Ρ. 224.) Hune 
ad nos, fratres dilectissimi, cum 
tanta Domini dignatione venientem, 
testimonio et miraculo ejus ipsius, 
qui se persecutus fuerat, illustrem, 
quid aliud quam super pulpitum, id 
est, super tribunal ecclesiz oporte- 
bat imponi, ut, loci altioris celsitate 
subnixus, et plebi universe pro ho- 
noris sui claritate conspicuus, legat 
precepta et evangelium Domini, quee 
fortiter ac fideliter sequitur allies Ep. 
33. [al. 38.] p..65. (p. 222.) Mereba- 
tur talis clerice ordinationis ulte- 
riores gradus et incrementa majora, 
non de annis suis, sed de meritis 
eestimandus ; sed interim placuit, ut 
ab officio lectionis incipiat: quia et 
nihil magis congruit voci, que Do- 
minum eloriosa preedicatione con- 
fessa est, quam celebrandis divinis 
lectionibus personare: post verba 


Ὕμνους, ..- 


And Socrates *4 notes the same of Sabbatius, a pres- 
byter in the Novatian Church. 
dria the Gospel was read only by the archdeacon ; 


‘at Alexan- 
in other 


Sozomen 55 says, 


sublimia, que Christi martyrium 
prolocuta sunt, evangelium Christi 
legere, unde martyres fiunt. 

52 L. 2. ¢.57. (Cotel. V. I. p. 261.) 
"Ava δύο δὲ γενομένων ἀναγνωσμάτων, 
ἕτερός τις τοὺς τοῦ Δαβὶδ ψαλλέτω 
. καὶ μετὰ ταῦτα διάκονος 
ἢ πρεσβύτερος ἀναγινωσκέτω τὰ Ev- 

έλια. 

53 Ep. 48. [4]. 147.] ad Sabinian. 
(t.1. p. 1084 d.) Evangelium Christi 
quasi diaconus lectitabas. 

4 LL. 7. ἜΠΗ: (2. Ρ- 350. 42.) Ἐν 
ἡμέρᾳ γὰρ συνάξεως, τοῦ ἙἘὐαγγελίου 
περιοχὴν ἀναγινώσκων, κ.τ.λ. 

ὅ6 1. 7: 6.10. (ibid. p. 308. 1.) Tav- 
την δὲ τὴν ἱερὰν βίβλον ἀναγινώσκει 
ἐνθάδε μόνος ὁ ἀρχιδιάκονος" παρὰ δὲ 
ἄλλοις, διάκονοι" ἐν πολλαῖς δὲ ἐκ- 
κλησίαις οἱ ἱερεῖς, μόνοι" ἐν δὲ ἐπι- 
σήμοις ἡμέραις, ἐπίσκοποι, ὡς ἐν Κων- 
σταντινουπόλει, κατὰ τὴν πρώτην ἡμέ- 
ραν τῆς ἀναστασίμου ἑορτῆς. 





§ 4, 5. 


reading the Scriptures. 63 


places by the deacons; in others only by the presbyters, and 
on the greater festivals by the bishop, as at Constantinople on 
Easter-day.’ In the French Churches it was the ordinary office 
of deacons, as appears from that canon of the Council of 
Vaison°®, which says, ‘ that if the presbyter was sick, the dea- 
con might read an homily,’ giving this reason for it, ‘ that they, 
who were thought worthy to read the Gospels of Christ, were 
not unworthy to read the expositions of the holy fathers.’ Yet 
in the Spanish Churches the ancient custom continued, that 
the readers read the Gospel as well as other lessons. Which 
may be collected from that canon of the first Council of To- 
ledo*7, which allows no one that had done public penance ever 
to be ordained, unless it were to the office of a reader, in case 
of great necessity, and then he should read neither the Epistle 
nor the Gospel. Which implies, that other readers, who were 
never under penance, read both the Gospel and all other les- 
sons, as Albaspinaeus in his Notes°*s rightly observes upon it. 

5. But in one thing that learned person seems to be mis- Whether 
taken, when he supposes°*? that reading of the Gospel to have se ἘΣ 
been in the communion-service. For anciently the Scriptures, were read 

« : τ ἢ C . twice, first 
and even the Gospel itself, were only read in the service of to thd cate- 
the catechumens. Cardinal Bona®® indeed says, ‘the ancient chumens, 

ee and then to 
custom was to read the Gospel only to the faithful, and that the faithful 
the Council of Orange®! in France, and the Council of Va- at the altar. 





be asens. 2. (als, 5. Ὁ- 2. (0: 4. 
p- 1680 b.) Si enim digni sunt dia- 
coni, que [8]. diacones, quod] Chri- 
stus in Evangelio locutus est, legere, 
quare indigni judicenter sanctorum 
patrum expositiones publice reci- 
tare? 

Ὁ (Ὁ 2.7 ΓΟ ΣΟ 1p.) b229"e.) Poeni- 
tentes non admittantur [4]. De pe- 
nitente, non admittatur]| ad clerum, 
nisi tantum si necessitas, aut usus 
exegerit, et tunc inter lectores depu- 
tentur [al. inter ostiarios deputetur 
vel inter lectores| ita ut Evangelia 
et Apostolum non legant.—Conf. c. 4. 
(p. 1224 a.) Subdiaconus autem, de- 
functa uxore, si aliam duxerit, ab 
officio, in quo ordinatus fuerat, re- 
moveatur, et habeatur inter ostiarios, 
vel inter lectores ; ita ut Evangelium 
et Apostolum non legat. [The Ed. 
Bened. expounds Apostolum by Epi- 


stolam, in the margin. Ep.] 

Sin (ΟἹ Τ Ο]δὺ. Ὑ δ. Σ (bya. Ρ. 
1241 b.) Liquido ex his constat lec- 
tores non Evangelium tantum, sed 
et lectiones pronuntiasse. 

59 In C. Carth. 3. c. 4. (ibid. p. 
1185 c.) Vetus ille mos invaluerat, 
ut non diaconi, sed lectores Epistolas 
et Evangelia in solemni missz sacri- 
ficio pronuntiarent. 

ΘΟ ner. iitung. 12. €. 7. B. 1. (p. 
290.) ....In Concilio Arausicano 1. 
tempore Leonis I. c. 18. statutum 
est, ut Evangelia, que solis fidelibus 
antea legebantur, deinceps etiam ca- 
techumenis legerentur. Idem de- 
crevit Concilium Valentinum in His- 
pania. 

6l Arausic. 1. c.18. (t.3. p.1450C.) 
Evangelia deinceps placuit catechu- 
menis legi apud omnes provinciarum 
nostrarum ecclesias. 


64 The manner of XIV. 18 
lentia® in Spain, were the first that ordered it otherwise.’ 
But nothing is plainer than that the reading of the Gospel was 
always before the sermon, and the sermon was always before 
the communion-service began, in the presence of the catechu- 
mens, and before their dismission ordinarily, being designed 
chiefly for their instruction. Therefore, though some ill custom 
might have crept into the Churches of France and Spain, ex- 
cluding the catechumens from hearing the Gospel and the 
sermon, which those Councils endeavoured to correct; yet that 
is far from proving it to be the ancient custom to confine the 
hearing of the Gospel to the faithful only: and a man cannot 
look into the homilies of St. Austin or St. Chrysostom but he 
will find this mistake every where confuted. For they always 
speak of reading the Gospel before the homily, and the homily 
made in the presence of the catechumens: and the contrary 
supposition is merely owing to a common prejudice and con- 
ceit, that the ancient service was in all things like the modern, 
where the Gospel is twice read, first among the lessons, and 
then with the Epistle by itself in the communion-service ; 
whereas, anciently, they were both read in the ordinary course 
of the lessons, in that part of the service only which was pro- 
perly called the service of the catechumens. 


The solem: 6. The next thing worthy our observation is the solemnity 


nityand and ceremony with which the Ancients appointed the Scrip- 
ceremonies : Ξ . 

of reading tures to be read. The reader, before he began to read, was 
the lessons. : =e : 
Where first Commonly used to say, Pax vobis! Peace be with you! which 
of the salu- was the usual form of salutation at the entrance of all offices 
tation, Pur . = : ἃ Ξ 6 

vobis! be- IN the Church. St. Cyprian plainly alludes to this when, 
ne read- sneaking of a new reader, whom he had ordained to the office 


the Lord’s-day before, he says,‘ He began to use the saluta- 
tion, Peace be with you ! when he first began to read.’ I know 
none of the Commentators that take notice of this custom in 
Cyprian, or make any remark upon the phrase: but this is 


62 C. 1. (t. 4. p. 1617 ἃ) Ut sa- 
crosancta Evangelia ante munerum 
illationem in missa [al. vel missam | 
catechumenorum, in ordine lectio- 
num, post Apostolum legantur : 
quatenus salutaria preecepta Domini 
nostri Jesu Christi, vel sermonem 
sacerdotis, non solum fideles, sed 


etiam catechumeni, ac pcenitentes, 
et omnes, qui ex diverso sunt, audire 
licitum habeant. 

63 Ep. 33. (al. 38.] ad Cler. Carth. 
p- 75- (Ρ- 223.) Dominico legit inte- 
rim nobis, id est, auspicatus est pa- 
cem dum dedicat lectionem. 





6, 7. reading the Scriptures. 65 


evidently the sense of it, and so the learned Albaspineeus® un- 
derstands it. This custom seems to have continued in Afric 
till the third Council of Carthage made an order 65 to the con- 
trary, that the readers should no longer salute the people. 
This form of salutation, Peace be with you! to which the 
people usually answered, And with thy spirit ! was commonly 
the office of a bishop, or presbyter, or deacon, in the perform- 
ance of their several functions in the Church, as is noted by 
Chrysostom © in many places: and therefore this Council took 
away this power from the readers, and put it into the hands 
of the deacons, or the other superior ministers of the Church. 
So that as the reader had used to say before reading, Peace 
be with you! this canon only ordered that it realik be said 
by some other minister. For that it was used either by the 
reader, or some other minister, before he began to read, ap- 
pears from St. Austin, who, writing against the Donatists®’, 
says, ‘nothing could be more perverse than their own practice, 
who, before the reader began to read the Epistle, said to him, 
Peace be with thee! and yet separated from the peace of those 
Churches to which the Epistles were written.’ 
7. St. Austin in another place © mentions the bishop’s using Thissaluta- 

this form of salutation as soon as he came into the church, #0" S°™¢ 


> times used 


immediately before the reader began to read the lessons, by the 
bish - 
which in Afric, in those days, was the first part of the service, meee 


64 In c. 4. C. Carth. 3. (t..2. p.  «.7.A.—Hom. 3-, in Col. p. 1338. 


1185 c.).... Antequam autem Evan- 
gelil pronuntiandi initium faceret 
olim lector, elata voce proferebat, 
Paz vobis! perinde atque hodierno 
die diaconus dicit, Dominus vobis- 
cum! Hoe idem epistola D. Cy- 
priani lisdem verbis probatur : Inte- 
rim vobis hoc die auspicatus est pa- 
cem, dum dedicat lectionem: quibus 
IDE Cyprianus verbis alloquutum et 
salutatum populum ait ab Aurelio, 
cum primo ei Evangelii recitandi po- 
testas esset facta, et pacem et bene- 
dictionem Christi Domini fidelibus 
condonasse. 
fC> 4..(juxt: Crabb., 6: 2. ‘ap. 
Labb.] (ibid. p. 1180 b.) Ut lectores 
populum non salutent. 
66 Hom.18. iny2 Cor. p. 873. (t. 
p- 568 c.) Ὅταν εἰρήνης πάλιν 
ee sien kat μεταδιδόναι δέη. 


BINGHAM, VOL. Υ. 


(t. II. Ρ. 347 d. Jie Ep ταῖς ἐκκλησίαις 
εἰρήνην, ἐν ταῖς εὐχαῖς, ἐν ταῖς λιταῖς, 
ἐν ταῖς προσρήσεσι, καὶ ἅπαξ, καὶ δὶς, 
καὶ τρὶς, καὶ πολλάκις αὐτὴν δίδωσιν 
ὁ τῆς ἐκκλησίας προεστὼς, εἰρήνην 
ὑμῖν ἐπιλέγων. 

67 Ep. τόρ. [8]. 53.] ad Generos. 
(t. 2. p.121 c.) Quid autem perver- 
sius et insanius, quam lectoribus 
easdem epistolas legentibus dicere, 
Pax tecum! et ab earum ecclesia- 
rum pace separare, quibus ipse epi- 
stole script sunt? 

68 De Civitat. Dei, 1. 22. c. 8. p. 
1489. (t. 7. p. 672 b.) Procedimus 
ad populum, plena erat ecclesia, 
personabat vocibus gaudiorum, Deo 
gratias! Deo laudes!.... Salutavi 
populum..., Facto tandem silentio, 
Scripturarum divinarum sunt lecta 
solemnia. 


F 


66 The manner of XIV. i. 
before the 
reader be- 


gan to read. 


with a responsory psalm between every lesson. ‘I went to 
church,’ says he, ‘ I saluted the people, that is, said, Peace be 
unto you! And then silence being made, the solemn lessons 
of the holy Scriptures were read in order.’ This custom of 
saluting the people in this form is also mentioned by Chry- 
sostom 9 in several places. ‘When we are come into the 
church,’ says he, ‘we say immediately, Peace be unto you! 
according to this law, and ye answer, And with thy spirit? 
Again7°, ‘The bishop at his entrance into the church says 
always, Peace be unto you! as a proper salutation when he 
comes into his Father’s house.’ And in another place 71, ‘ When 
the bishop euters the church, he immediately says, Peace be 
with you all! when he begins his sermon, he says again, 
Peace be with you all!’ Now, considering that this was the 
common salutation at the beginning of all offices, and that the 
Scriptures began to be read as soon as the bishop came into 
the church, it is plain that such a form of salutation was always 
used by one or other before the reading of the Scriptures. 


The deacon 8. St. Chrysostom takes notice of two other customs relating 


oe to this matter, as introductory to the reading and hearing the 
before the Scriptures with greater advantage: that is, the deacons enjoin- 
ee ing silence and requiring attention, and the reader himself, 
ee ae after the naming any lesson, saying, Thus saith the Lord. 
aathe ‘The deacon,’ says he7?, ‘ who is the common minister of the 
ἐδητς οἷ Church, first stands up and cries with a loud voice, Πρόσκωμεν, 
every les- Let us give attention: this he repeats several times, and after 


son, saying, 
Thus saith 
the Lord. 


that the reader names the prophet, Isaiah, suppose, or any 
other; and before he begins to read, he also cries aloud, Τάδε 
λέγει Κύριος, Thus saith the Lord.’ So again in another 
place 78, ‘ When the reader rises up and says, Thus saith the 


69 Hom. 33. [Bened. 32. al. 33.] 
in Matth. p. 218. (t. 7. P+ 373 b.).« 
Κοινῇ πᾶσι τὴν εἰρήνην ἐπιλέγομεν 
εἰσιόντες εὐθέως κατὰ τὸν νόμον ἐκεῖ- 
νον. 

70 Hom. 36. in 1 Cor. p. 653. (t. 
To. p. 340 b.).. Εἰρήνην δὲ νῦν πᾶσιν 
ὁ τῆς ἐκκλησίας προεστὼς ἐπεύχεται, 
ὡς εἰς πατρῷαν οἰκίαν εἰσιών. 

71 Hom. 3. in Col. p. 1338. (Ὁ. IT. 
p. 348 ς.) Ὅταν εἰσέλθῃ ὁ τῆς ἐκκλη- 
σίας προεστὼς, εὐθέως λέγει, Εἰρήνη 


πᾶσιν ὅταν ὁμιλῇ, Εἰρήνη πᾶσιν" 
κι πα λε 
72 Hom. 19. in Act. Apost. p. 


538. See before, Ὁ. 13. ch. 6. 8. 8. 
v. 4. p. 406. n. 8. 

73 Hom. 3. in 2 Thess. P. 1502. 
(. 11. Ρ. 527 4.) Ὅταν γὰρ ἀναστὰς 
ὁ ἀναγινώσκων λέγῃ, Τάδε λέγει Κύ- 
ριος" καὶ ὁ διάκονος ἑ ἑστὼς ἐπιστομίζῃ 
πάντας, οὐ τῷ ἀναγινώσκοντι τιμὴν 
ποιῶν τοῦτό φησιν, ἀλλὰ τῷ δι᾿ ἐκεί- 
νου πᾶσι διαλεγομένῳ. 





reading the Scriptures. 67 


§ 8, 9. 


Lord, and the deacon stands up and commands all men to 

keep silence, he does not say this to honour the reader, but 

God, who speaks to all by him.’ This enjoining of silence is 

spoken of by St. Ambrose 74 and others7°: but it differed from 

another act of the deacon’s under the same name, stlentiwm in- 

dicere, which was calling upon the people to fall to their 
private prayers, of which we shall have occasion to say more in 

the first chapter of the next Book. 

9. Mabillon7® observes, that at the naming of the lessons At the 

out of the Prophets or Epistles the people sometimes said, oe 
Deo Gratias! Thanks be to God! as it is in the Mosarabic ° Epistle 


: 5 : 5 he people 
Liturgy. But we have little notice of this elsewhere. Only in some 
St. Austin 77 says, it was a very common phrase among the places said, 

By 9 J 5 Deo Gra- 


monks, when they met a brother Christian, to say, Deo Gra- tias! and 
tias! Thanks be to God! for which the Circumeellions, or rine τ 
Agonistici, as they called themselves, among the Donatists, ἰδ: 
were wont to insult them, though they themselves often used 

to say, Deo laudes! which in their mouth was more to be 
dreaded than the roaring of a lion. It appears also from the 

Acts of Eradius’s78 election to be his successor, that it was an 

usual acclamation upon many other occasions: for as soon as 

he had nominated Eradius to be his successor, the people cried 

out for a long time together 79, Deo gratias! Christo laudes ! 
Thanks be to God! Praise be to Christ ! What therefore was 

so common upon other occasions, might very probably be said 

by way of acclamation at the naming of the lessons of the 

holy Scriptures. Grotius 50 says, it was also customary at the 


i ΡΥ πὶ Ps: τ τι: Ὁ- (ἰ- 1. Ρ. 
741 Ὁ.) Quantum laboratur in ec- 
clesia ut fiat silentium, cum lectiones 
leguntur, &c. 

75 August. de Civitat. Dei, 1. 22. 
c. 8. See n. 68, preceding. 

76 De Liturg. Gallican. 1.1. ¢.2. n. 
10. (p. 11.) Audito populi responso, 
legit prophetiam, ad cujus titulum 
populus respondet, Deo gratias ! et 
in fine, Amen ! 

ita Ps, 32) p."6900 (t! 4s op: 
1487 b.) Agonistici appellantur. U- 
tinam ergo milites Christi essent, et 
non milites Diaboli. A quibus plus 
timetur Deo laudes ! quam fremitus 
leonis. Hi etiam insultare nobis 


audent, quia fratres, cum vident 
homines, Deo gratias ! dicunt. 

78 [Always termed Hraclius in 
the Benedictine Edition. Vid. Not. 
ad tit. Epist. citat. (t. 2. ad cale. p. 
788.) Editi Hradio. At in MSS. con- 
stanter Hraclio aut Heraclo. Ep. | 

79 August. Ep. ττο. [al. 213.] [8]. 
Ecclesiast. Gest. a B. August. con- 
fect. in designando Eraclio, &c.] A 
populo acclamatum est trigesies 
sexies, Deo gratias! Christo laudes ! 

80 Annot. in Philem. v. 25. (t. 2. 
Vv. 2. p. 1009. 16.) ᾿Αμὴν, Amen. Est 
vox, quam ecclesia respondebat lec- 
tis Epistolis. Ideo omnibus Pauli 
Epistolis coepit ascribi. 


FQ 


68 The manner of 


XIV. mj 


end of the Epistle for the people to answer Amen! and that 
hence it was, that at the end of all St. Paul’s Epistles the word 
Amen was added by the Church. I know not upon what 
grounds he asserts this, and therefore I shall let it rest upon 
the authority of that learned man, without affirming or deny- 
ing his assertion. 


At the 
reading of 
the Gospel 
allstood up, 
and said in 
some 
places, Glo- 
ry be to 
thee, O 
Lord ! 


10. At the reading of the Gospel it was a general custom 
for all the people to stand up: and some of the middle-age 
ritualists take notice of their saying, Glory be to thee, O Lord! 
at the naming of it. The author of the Homily*!, De Circo vel 
Hippodromo, under the name of St. Chrysostom, says, ‘ When 
the deacon goes about to read the Gospel, we all presently rise 
up, and say, Glory be to thee, O Lord!’ But as that Homily 
is known to be none of Chrysostom’s, we cannot certainly say 
it was the custom in his days. But the custom of rising up at 
the reading of the Gospel is certainly as old as Chrysostom, 
for he speaks of it in one of his Homilies on St. Matthew *? : ‘If 
the letters of a king are read in the theatre with great silence: 
much more ought we to compose ourselves, and stand up with 
attentive ears, when the letters not of an earthly king but of 
the Lord of Angels are read to us.’ The author of the Con- 
stitutions 58. mentions the same: ‘When the Gospel is read, 
let the presbyters and deacons and all the people stand with 
profound silence.’ And so Isidore of Pelusium 5 : ‘When the 
true Shepherd appears at the opening of the holy Gospels, 
then the bishop himself rises up, and lays aside his pastoral 
habit or authority, signifying thereby, that then the Lord 
himself, the Author of the pastoral function, his God and his 
Master is present.’ This was every where observed, except at 


81 Hom. 52. t. 6. p. 491. See 
before, b, 13. ch. 6. s. 6. Vv. 4. Ρ.- 
463., the latter part of ἢ. 95. 

82 Hom. 1. in Mattth, p. τι. (t. 7. 
Ρ. 18 a.).. Ei yap ἐπὶ θεάτρου πολλῆς 
σιγῆς γενομένης, τότε TA TOU βασιλέως 
ἀναγινώσκεται γράμματα" πολλῷ μᾶλ- 
λον ἐπὶ τῆς πόλεως ταύτης ἅπαντας 
δεῖ κατεστάλθαι, καὶ ὀρθαῖς [ταῖς 
ψυχαῖς καὶ] ταῖς ἀκοαῖς ἑστάναι ; ov 
γὰρ ἐπιγείου τινὸς, ἀλλὰ τοῦ τῶν 
ἀγγέλων Δεσπότου τὰ γράμματα ἀνα- 
γινώσκεσθαι μέλλει. 


989. 7 2. ¢. 695, (Cotelowaiae pe 


263.)..Kai ὅταν ἀναγινωσκόμενον 7 
τὸ Ἐὐαγγέλιον, πάντες οἱ πρεσβύτεροι 
καὶ οἱ διάκονοι καὶ πᾶς ὁ λαὸς στη- 
κέτωσαν μετὰ πολλῆς ἡσυχίας. 

81. L. 1. Ep. 136. (p. 41 e.) “Hvi- 
ka yap αὐτὸς ὁ ἀληθινὸς Ποιμὴν πα- 
ραγίνηται, διὰ τῆς τῶν Εὐαγγελίων 
τῶν προσκυνητῶν ἀναπτύξεως, καὶ 
ὑπανίσταται καὶ ἀποτίθεται τὸ σχῆμα 
τῆς μιμήσεως ὁ ἐπίσκοπος, αὐτὸν 
δηλῶν παρεῖναι τὸν Κύριον, τὸν τῆς 
ποιμαντικῆς Ἡγεμόνα, καὶ Θεὸν καὶ 
Δεσπότην. 


69 


reading the Scriptures. 


Alexandria, where it is noted by Sozomen 85, as a singular 
thing in that Church, ‘that the bishop did not use to rise up, 
when the Gospel was read.’ And Cassian 56. observes it, as no 
less singular in the monks of Egypt, ‘ that excepting the reader, 
who always stood up, the rest sat upon low seats both when 
the Psalms and the lessons out of the Old or New Testament 
were reading. Which was only indulged them because of their 
excessive watchings and fastings and labours.’ In other places 
sitting at the Gospel was reckoned a corruption and abuse: 
insomuch that Philostorgius 57. tells us, that Theophilus, the 
Arian bishop, who went to the Indies, corrected it as an 
indecency that had crept in there against the rules of the 
Church. And Anastasius did the same at Rome, as is said in 
his Life by the Author of the Pontifical §* ; for he made a decree, 
‘that as often as the holy Gospels were al the priests should 
not sit, but stand in a bowing posture.’ 

In Afric the general custom was, not only to stand at the 
Gospel, but at all the other lessons out of Scripture: for they 
gave equal honour to every part of the Word of God, inso- 
much as that them sermons and homilies and whatever was 
rehearsed in the church, was heard standing, as we shall see 
more in the next chapter. Here it will be sufficient to observe, 
that Cyprian’s readers 59 not only stood up to read, but that all 
the people stood about them when they read the Scriptures. 


ΘΠ ΤΟ (ν: 2 pago 7. 23°) 
Ξένον δὲ κἀκεῖνο παρὰ ᾿Αλεξανδρεῦσι 
τούτοις ἀναγινωσκομένων γὰρ τῶν 
Εὐαγγελίων, οὐκ ἐπανίσταται ὁ ἐπί- 
σκοπος" ὃ παρ᾽ ἄλλοις οὔτ᾽ ἔγνων οὔτ᾽ 
ἀκήκοα. 

80. Τπϑο 1 2: ΟΣ 122° (ρ 241) 
Hune sane canonicum, quem pre- 
diximus, duodenarium psalmorum 
numerum tali corporis quiete rele- 
vant, ut has easdem congregationum 
solemnitates ex more celebrantes, 
absque eo, qui dicturus in medium 
psalmos surrexerit, cuncti sedilibus 
humillimis imsidentes ad vocem 
psallentis omni cordis intentione de- 
pendeant. Itaque namque jejuniis 
et operatione totius diei noctisque 
lassescunt, ut nisi hujuscemodi re- 
fectione adjuventur, ne hunc quidem 
numerum stantes implere preva- 
leant. 


SPOT Gus RaA(v.t 3. apeasoe 17) 
Κἀκεῖθεν εἰς τὴν ἄλλην ἀφίκετο Ἴν- 
δικὴν, καὶ πολλὰ τῶν παρ᾽ αὐτοῖς οὐκ 
εὐαγῶς δρωμένων ἐπανωρθώσατο" καὶ 
γὰρ καθεζόμενοι τῶν εὐαγγελικῶν ἀ- 
ναγνωσμάτων ἐ ἐποιοῦντο τὴν ἀκρόασιν, 
καὶ ἄλλά τινα, ὧν μὴ θεῖος θεσμὸς 
ἐπεστάτει, διεπράττοντο. 

88 Vit. Anastas. (CC. t. 2. p. 1190 
c.) Hie constituit, ut quotiescunque 
sancta Evangelia recitarentur, sacer- 
dotes non sederent, sed curvi sta- 
rent. 

89 Ep. 34. [8]. 39.] p. 78. (p. 224.) 
Hos lectores interim constitutos sci- 
atis, quia oportebat lucernam super 
candelabrum poni, unde omnibus 
luceat, et gloriosos vultus in loco 
altiore constitui, ubi ab omni populo 
circumstante conspecti incitamen- 
tum glorie videntibus prebeant. 


70 The manner of XIV. 1 
And in St. Austin’s time the custom was the same: for he 90 
says, ‘the longest lessons were then heard by all sorts and 
sexes standing, except only such as through some infirmity in 
the feet or weakness of body were disabled, who upon that 
account were indulged in sitting, but no others whatsoever.’ 
Bona 91 thinks there was no certain answer made, when the 
Gospel was ended. For some said only, Amen! as it is in the 
Mosarabic Liturgy 95, and the rule of St. Benedict 93. Which 
Alexander Hales 9: interprets the same as saying, ‘ God grant 
we may persevere in the doctrine of the Gospel!’ Others 
said, Deo Gratias! Thanks be to God! and others, Laus 
tibi, Christe! Praise be to thee, O Christ! But all this is 
said only out of the middle-age writers, whilst there is a perfect 
silence as to this matter in the more ancient writers of the 


Church. 


Lightscar- 11. There was one ceremony more ancient, which St. Jerom 
tied before makes peculiar to the Eastern Churches, which was the carry- 
the Gospel ὁ ‘ : 

in the ing lights before the Gospel, when it was to be read. He 
Eastern 

Churches. . 


90 Hom. 26. ex. 50. t. 10. p. 174. 
[al. Serm. 300. append.] (t. 5. ap- 
pend. p.504-) Quando aut Passiones 
prolixe aut certe alique lectiones 
longiores leguntur, qui stare non 
possunt, humiliter et cum silentio 
sedentes, attentis auribus audiant 
que leguntur, &c.—Note, that this 
Homily is by Mabillon and the 
Benedictins, in their new edition, 
ascribed to Ceesarius Arelatensis : if 
it be his, it proves the custom of 
standing to hear the lessons to have 
been according to the usage of the 
French Churches. [Admonit. Ed. 
Bened. in loc. In Appendice nunc 
primum collocatur. In Editione 
Lovaniensium dubius est, Verlini 
autem et Vindingii censura suppo- 
sititius. Augustino stilus et res 
minime conveniunt, sed apprime 
Cesario. Ep. | 

91 Rer. Liturg. 1. 2. c. 7. n. 4. (p- 
292.) Lecto Evangelio, fideles olim 
dixisse Amen, Beleth, in Explica- 
tione Divinorum Officiorum, c. 39., 
et Durandus, l. 4. 6: 24., testes 
sunt; quod etiam in Missa Mozara- 
bum et in Regula Sancti Benedicti, 
c. 11. prescribitur. Alensis item 
p.4. Summe in Tractat. de Offic. 


Missze, Perlecto, inquit, Evangelio 
dicunt assistentes Amen! quasi di- 
cant, Faciat nos Deus perseverare in 
doctrina Evangelii. Alii dicunt Deo 
gratias! in gratiarum actionem pro 
beneficio tante doctrine et tam sa- 
lutaris. Nunc dicimus, Laus tibi, 
Christe ! 

92 [Or Missa Mosarabum. See 
in Mabillon’s Liturgia Gallcana, 
Paris. 1685. pp. 441 and 443. Ep.|} 

98 C, 11. (ap. Galland. t. 11. p. 
304 b.).... Legat abbas lectionem 
de Evangelio, cum honore et tremore 
stantibus omnibus: qua _perlecta, 
respondeant omnes Amen ! 

94 [A native of Gloucestershire, 
or, according to some, of Hales in 
Norfolk. He was ἃ celebrated 
scholastic divine and philosopher of 
the thirteenth century: and so great 
was his reputation for learning, that 
he obtained the title of The Irrefra- 
gable Doctor, He flourished in 1230, 
and died at Paris in 1245. See 
Cave, (Oxon. 1748. t. 2. p. 293.) 
and Rose’s Biograph. Diction. Lond. 
1848.--The Author probably refers 
to the Summa Universe Theoloyie, 
the first edition of which was pub- 
lished at Nuremberg in 1482.fol. Ep. ] 


ir, 12. reading the Scriptures. 71 


says%, they had no such custom in the Western Church, either 
as burning candles by day at the monuments of the martyrs, 
as Vigilantius falsely accused them; nor at any other time, save 
only when they met in the night, to give hght to their assem- 
blies : but in the Eastern Church it was otherwise ; for without 
any regard to the relics of the martyrs, whenever the Gospel 
was read, they lighted candles, partly to demonstrate their joy 
for the good news which the Gospel brought, and partly by a 
corporeal symbol to represent that light of which the Psalmist 
speaks, “ Thy word is a lamp to my feet, and a light unto my 
paths.” I know no other author beside St. Jerom that men- 
tions this, and as far as his authority will prevail it may be 
credited, and no further. Dr. Cave judges it might not be 
much elder than his time. However it was, it is no argument 
to patronise the burning of lamps and wax candles, without the 
same reason, in churches at noon-day. 

12. It is further observable, that in some Churches, upon Three or 
some solemn occasions, they had three or four lessons read out Ore 
of the Gospels on the same day. St. Austin% says, he would read out of 
have had four lessons read out of the four Gospels on the day Ne 9osPels 
of our Saviour’s passion; but the people were disturbed at it, 


on the 
same day. 
as what they had not been accustomed to, so he was forced to 


92 Cont. Vigilant. c. 3. [al. 8.] (t. 
2. p.394 a.) Cereos autem non clara 
luce accendimus, sicut frustra ca- 
lumniaris, sed ut noctis tenebras 
hoc solatio temperemus .... Absque 
martyrum reliquiis per totas Orien- 
tis ecclesias, quum [al. quando] le- 
gendum est Evangelium, accendun- 
tur luminaria jam sole rutilante, 
non utique ad fugandas tenebras, 
sed ad signum letitiz demonstran- 
dum, &e. 

93 Primitive Christianity, b.1. ch. 
7. p. 203. (p.98.) By reason of the 
darkness of these places, and their 
frequent assembling there in the 
night to avoid the fury of their ene- 
mies, they were forced to use lights 
and lamps in their public meetings: 
but they who make this an argu- 
ment to patronize their burning of 
lamps and wax-candles in their 
churches at noon-day, (as it is in all 
the great churches of the Roman 
communion,) talk at a strange rate 


of wild inconsequence. I am sure 
St. Jerom, when charged with it, de- 
nied that they used any in the day- 
time, and never but at night, when 
they rose up to their night-devo- 
tions. He confesses, indeed, it was 
otherwise in the Eastern Churches, 
where, when the Gospel was to be 
read, they set up lights as a token 
of their rejoicing for those happy 
and glad tidings that were contained 
in it, ight having been ever used as 
a symbol and representation of joy 
and gladness: a custom probably 
not much older than his time. 

94 Serm. 144. de Temp. p. 320. 
[8]. Serm. 232.] ((. 5. p. 980 6.) Pas- 
sio autem, quia uno die legitur, non 
solet legi nisi secundum Matthzum. 
Volueram aliquando, ut per singulos 
annos secundum omnes Evange- 
listas etiam passio legeretur: factum 
est; non audierunt homines, quod 
consueverant, et perturbati sunt. 


72 The manner of XIV. img 


waive it. But the custom prevailed in the French Churches. 
For in the old Lectionarium Gallicanum, published by Mabil- 
lon, the lessons of several festivals are thus appointed 91: on the 
feast of Epiphany, there is one lesson out of the second chapter 
of St. Matthew for morning service, and three more out of 
Matthew, Luke, and John, for the communion-service: so on 
the parasceue, or day of our Saviour’s passion, there is one 
lesson of the Gospel for morning service, another for the second, 
another for the third, another for the sixth, another for the 
ninth hour of prayer®>, collected out of the four Gospels by 
way of harmony or catena. Whence we may observe, that the 
old Gallican Liturgy, from whence our English Service is 
thought chiefly to be derived, and not from the Roman, by 
learned men, had distinct offices for morning and communion- 
service, and distinct Gospels for each service on solemn days, as 
ours now has for all the festivals, which probably were designed 
at first for distinct offices, though they are now commonly read 
together in the greatest part of our churches. 


Of longer 13. There is another distinction made by some between the 
and shorter ' : Britcar 5 
lessons,and longer and shorter lessons. The longer lessons are said by 
their dis- 


be Durantus®” to be used at the long nocturnal or antelucan ser- 
tinct use, = 


%4 De Liturg. Gallican. (p. 116.) 
Legenda in Epiphania ad missam. 
Lectio sancti Evangelii secundum 
Mattheum: Tempore illo venit Do- 
minus Jesus in Cana Galileze, in 
Jordane ad Johannem, ut baptizare- 
tur, &c. Matth. 3, 13. ad finem cap. 
Tum continue subjungitur: Et ip- 
se Jesus erat incipiens quasi anno- 
rum triginta, ut putabatur, filius Jo- 
seph, ex Luce 3, 23. Postea con- 
sequenter ex Johannis 2, 1.: Et die 
tertio nuptiz facte sunt in Cana 
Galilee, ad ver. 11. 

% Vid. ibid. (pp. 134, 135.) 

% Stillingfleet, Origines Britan- 
nice, ch. 4. (v. 3. p. 147.) From 
which discourse, &c. See before, 
ch, 2. 5. 8. p. 43. n. 71. 

37. De Ritibus, 1. 3. c.18. nn. 4, 
5: (p. 326.) Porree in nocturno ofh- 
cio leguntur lectiones, partim ex sa- 
cris libris Veteris vel Novi Testa- 
menti, partim ex Homiliis et Gestis 
Sanctorum. In diurno vero officio, 
loco lectionum leguntur capitula, hoc 


est, breves lectiones. De quibus capi- 
tulis mentio fit in Concilio Agathen- 
sl, can. 21. Canone Convenit, De 
Consecrat. dist. 5. Et quia convenit, 
ordinem ecclesie equaliter ab omni- 
bus custodiri, &c. Et paullo post: 
Ei in conclusione matutinarum vel 
vespertinarum missarum post hymnos 
capitula de Psalmis dicantur, et plebs, 
collecta oratione, ad vesperam ab 
episcopo cum benedictione dimittatur. 
De iisdem capitulis agit Radulph. 
Tungrens. de Can. Observ. propos. 
13. in hee verba: Sicut ad vigilias 
noctis leguntur lectiones magne : ita 
ad laudes et vesperas et ad quinque 
parvas horas dicuntur parve lectio- 
nes, quas Benedictus appellat in sua 
Regula lectiones : communi tamen usu 
seculari, ait Radulphus, appellantur 
capitula. Idem Radulphus propos.8. 
In lectionibus , inquit, tam majoribus, 
que in nocturnis vigiliis leguntur, 
quam parvulis, que dicuntur ad alias 
horas, et capitula appellantur, lau- 
dem Dei agimus et pronuntiamus. 





reading the Scriptures. 73 


§ 13, 14. 


vice, and the lesser at the other canonical hours of prayer. So according 
that this distinction could have no place till the canonical hours naire 
were settled in the Church. Which was not till the fourth or 

fifth century, as has been shown in another place®*. Radul- 
phus Tungrensis9%, whom Durantus cites, speaks somewhat of 
this distinction in his time, and says, ‘ the lesser sort of lessons 
were called vulgarly capitula, chapters, and designed for the 
praise of God.’ Which makes it more probable that these lesser 
lessons were no other than the Psalms, or antiphonal hymns 
collected out of the Psalms, for the service of the several hours 
of devotion. Which are expressly called capitella de Psalmis, 
chapters out of the Psalms, by the Council of Agde', and were 
the same as antiphonal hymns. collected out of the Psalms, and 
to be said alternately by way of responses. So that whatever 
may be said of the middle ages, there seems to be no ground 
for this distinction of greater and lesser lessons in the ancient 
service, save only as we take the reading of the Psalms for les- 
sons of Seripture. 

14. It is true, indeed, St. Austin, in one of his Homilies?2, 
which Mabillon and the Benedictins in their late edition ascribe 
to Cesarius, bishop of Arles, speaks of longer and shorter les- 
sons ; but it is not in relation to the long morning service, and 
the shorter service of the canonical hours, but upon a quite 
different occasion. For there it is supposed, that, beside the 
lessons of Scripture, sometimes other lessons were read out 
of the Homilies of the Fathers, or the Acts of the Martyrs, 
and because they were sometimes very prolix, an indulgence 
was therefore granted to infirm persons to sit down to hear 
them read. 

And this leads us to a new observation and further remark 
upon the ancient practice, that in some Churches at least other 
things were allowed to be read by way of lesson and instruec- 


What 
might or 
might not 
be read by 
way of les- 
sons in the 
church. 


ADA. Chequers. ἐν. ἡ ΡΟ ΒΖ: 
See particularly the last clauses of 
that section, p.548. One may con- 
jecture, &c. 

99 De Canon. Observant. propos. 
8. (ap. Bibl. Max. t. 26. p. 293 g. 
10.)—Ibid. prop. 13. (p. 301 ἢ. 12.) 
Sciendum quod sicut ad Vigilias 
noctis leguntur lectiones magne, ita 
ad Laudes et Vesperas et ad quin- 


que Parvas Horas dicuntur parve 
lectiones sive lectiuncule, &c. 

1C, 30. (t. 4. p. 1388 b.) In con- 
clusione matutinarum vel vesperti- 
narum missarum, post hymnos ca- 
pitella de Psalmis dici [4]. dican- 
tur], &c. 

2 Hom. 26. ex 50. 
69. n. 90, preceding. 


See s. 10. p. 


74 


The manner of 


tion beside the canonical Scriptures, such as the Passions of the 
Martyrs on their proper festivals, and the Homilies of the Fa- 
thers, and the Epistles and Tracts of pious men, and the Let- 
ters Communicatory of one Church to another, with other 
things of the hke nature. That the Passions of the Martyrs 
were sometimes read among the lessons in the church, appears 
not only from the foresaid Homily of Cesarius or St. Austin, 
but from a rule made in the third Council of Carthage?, which 
forbids all other books to be read in the church, besides the 
canonical Scriptures, except the Passions of the Martyrs on 
their anniversary-days of commemoration. Eusebius* probably 
collected the Passions of the Martyrs for this very purpose; as 
Paulinus, bishop of Nola, did after him, which Johannes Dia- 
conus”° says, were used to be read in the churches. Thus Ge- 
lasius® says, the Acts of Pope Sylvester were read in many of 
the Roman churches, though not in the Lateran, because they 
were apocryphal, and written by an unknown author. And Ma- 
billon? gives several other such instances out of Avitus and 
Ferreolus; and in the old Lectionarium Gallicanum, which 
he published, there are frequently lessons appointed out of St. 
Austin and others upon the festivals of St. Stephen and the 
Holy Innocents, and Julian the Martyr, on Epiphany, and the 
festivals of St. Peter and St. Paul. Whence some learned men 5 


XTY. ni 


8. Ὁ, 47. (0. 2. Ρ. 1177 Ὁ.) Laceat 
legi Passiones Martyrum, cum anni- 
versarli eorum dies celebrantur. 

41.5. c.4., where he speaks of 
these Collections. (v. τ. Pp. 214. 16.) 
"Orw yap φίλον, καὶ ταῦτα ῥᾷδιον 
πληρέστατα διαγνῶναι, μετὰ χεῖρας 
ἀναλαβόντι τὸ σύγγραμμα, ὃ καὶ αὐτὸ 
τῇ τῶν μαρτύρων συναγωγῇ πρὸς ἡ- 
μῶν, ὡς γοῦν ἔφην, κατείλεκται. 

5 Preefat. ad Vit. Greg. Μ (ρτῶ- 
fix. Oper. t. 4. p.19.) Nuper ad Vi- 
gilias beati Gregorii, Romani ponti- 
ficis, Anglorum gentis apostoli, lec- 
tione de Paulino, civitatis Nolanz 
presule, consuetudinaliter personan- 
te, &c. 

6 Decreta, ap. Crabb. CC. t.1. p. 
992. (ap. Labb. t. 4. p. 1263 d.) Ac- 
tus beati Sylvestri, apostolic sedis 
presulis, licet ejus, qui conscripsit, 
nomen ignoretur, a multis tamen in 
urbe Romana Catholicis legi cogno- 
vimus, et pro antiquo usu multe 


hee imitantur ecclesiz. 

7 De Curs. Gallican. (pp. 402, 
403-.)—Idem [Avitus] in Fragmento 
6. meminit lecte Pussionis Sancto- 
rum Agaunensium in eorum festi- 
vitate.—Ibid. (p. 407.) Carthaginen- 
se tertium preter ea Ferreolus Uce- 
tiensis antistes, in Regule sue c. 
18, Gesta mariyrum, inquit, id est, 
Passiones sanctorum fidelium, que, 
quorundam compaginata studio et 
sermone, digesta sunt tempore, quo 
nobis diem migrations eorum anni 
meta cursus sui legibus representat, 
recensert tn oratorio audientibus 
cunctis omnino decernimus. 

8 Chamier, Panstratia, de Canon. 
1.4. c.6. s. 3. (t. 1. p. τοῦ 6.) Quin- 
etiam Concilium Carthaginense ter- 
tium eo ipso capite, quod ab adver- 
saris solet citari, primo non vetat 
quidquam legi preter ea, que sunt 
in canone, sed legi sub nomine di- 
vine Scripture. Secundo ad finem 


75 


reading the Scriptures. 


conjecture, not improbably, that such sort of Histories and Pas- 
sions of the Martyrs had particularly the name of Legenda, 
Legends: for though now that name be commonly taken in a 
worse sense, for a fabulous history, because many lives of 
saints and martyrs were written by the monks of later ages in 
a mere fabulous and romantic way, yet anciently it had a good 
signification, and in its original use denoted only such acts and 
monuments of the martyrs as were allowed by authority to be 
read in the church. The curious reader may find frequent re- 
ferences made by St. Austin in his Homilies? to such lessons, 
read out of the Passions of the Martyrs on their anniversary- 


- days in the®church, as also in the Homilies of Pope Leo? and 


others, which it is needless to recite in this place. 

But besides the Passions of the Martyrs and Homilies re- 
latimg to them, there were also many other pious books read 
by way of moral exhortation in many churches. Thus Eu- 
sebius |! says, the book called Hermes Pastor, was anciently 
read in the church. He says the same of Clemens Romanus’s 
first Epistle to the Corinthians 13, that it was read in many 
churches, both in his own time, and the ages before him. And 
Dionysius 13, bishop of Corinth, says, they read not only that 


addit, Liceat etiam legi passiones 
martyrum, cum anniversaru dies eo- 
rum celebrantur. Unde opinor eis 
legendarum nomen inditum. 

9 Serm.11. de Sanct. p. 408. [8]. 
Serm. 276.] (t.5. p.1112 b.) In Pas- 
sione, que nobis hodie [561]. Festo 
Mart. Vincent.] recitata est, &c.— 
Serm. 45. de Divers. p. 508. [al. 
Serm. 37.] (ibid. Ὁ. 181 e.) . n 
recitatione Passionis martyrum au- 
divimus foeminas, &c.. ..—Serm.93. 
p-553- [8]. Serm.315. | (ibid. p.1261 
d.] Beatissimus Stephanus quomodo 
fuerit diaconus ordinatus, &c., cum 
ipsa lectio legeretur, audistis, ἄπ: Ὁ 
Serm. 94. p. 564. [4]. p. 316.] (ibid. 
p- 1268 c.) Quid ergo audistis cum 
ejus Passio legeretur, &c. ?—Conf. 
Serm. 101, 103, 105, 109. de Divers. 
[Ser 273 ets.) PsBiOse.)s ver 
Cum sanctorum Passio legeretur.— 
Serm. 280. (ibid. p. 1134 b.)... Tri- 
umphosque Passionum, cum lege- 
rentur, audivimus, &c.—Serm. 282. 
(ibid. p. 1138 d.)....Sicut audivi- 


mus, cum earum Passio legeretur, 
&c.—Serm. 300. (ibid. p.1218 f.).. 
Quorum mirabiles passiones, cum 
legerentur, &c. Ep. | 

10 Serm.52. de Maccab. [al.Serm. 
190. append. Ed. Ballerin.] (t. 1. 
p- 453.) Causam igitur solemnita- 
tis hodierne, dilectissimi, plenis- 
sime sacre historic lectione didi- 
cistis, &c. 


ΤῸ 2. Ὁ. ΠΟ. (ν- Ts 


p- 90. 15.) 


Ὅθεν ἤδη καὶ ἐν ἐκκλησίαις ἰσμὲν 


αὐτὸ [βιβλίον τοῦ ἸΤοιμένος) δεδη- 
μοσιευμένον. 

12 De Scriptor. c.10. (t.2. p.831.) 
Asserunt [Hermen] auctorem esse 
libri, qui appellatur Pastor; et apud 
quasdam Grecie ecclesias etiam 
publice legitur. 

1351355 Cy τς εἴν το Ds OZ. LS.) 
Τούτου δὴ οὖν τοῦ Κλήμεντος ὁμο- 
λογουμένη pia’ Ἐπιστολὴ φέρεται, με- 
γάλη τε καὶ θαυμασία" ἣν ὡς ἀπὸ τῆς 


“Ῥωμαίων ἐκκλησίας τῇ Κορινθίων διε- 


τυπώσατο, στάσεως τηνικάδε κατὰ τὴν 
Κόρινθον γενομένης" ταύτην δὲ καὶ ἐν 


76 


The manner of 


Epistle of Clemens, but another written by Soter, bishop of 


Rome, which they would always continue to read. 


Sozomen 


says 14, the book called the Revelations of Peter, was read 
once a year on Good Friday, in many of the churches of 


Palestine. 


Διδαχὴ ᾿Αποστόλων, the Doctrine of the Apostles. 


Athanasius 10 testifies the same of the book ealled 


And St. 


Jerom 16 says, the Homilies of Ephrem Syrus were in such 
honour as to be read in the church after the reading of the 


Scriptures. 


St. Austin!7 assures us, 


that the Acts of the 


Collation of Carthage, were read always in the church in 


Lent. 


And in one of his Epistles 15 he desires of Marcellinus 


Comes, ‘ that the Acts of the Trial of the Donatists, who were 


convicted of the murder of the Catholics, 
be read in all the churches of his diocese.’ 


might be sent him, to 
And it is remark- 


able, that in the accounts we have of the burning of the Bible 


in the Diocletian persecution, 


πλείσταις ἐκκλησίαις ἐπὶ TOU κοινοῦ 
δεδημοσιευμένην πάλαι τε καὶ καθ᾽ ἡμᾶς 
αὐτοὺς ἔγνωμεν. ae 4. C. 23. (ibid. 
Ρ. 187. 6. ) Τὴν σήμερον οὖν Κυριακὴν 
ἁγίαν ἡμέραν διηγάγομεν, ἐν 1) ἀν- 
εγνώκαμεν ὑμῶν τὴν ᾿Επιστολήν" ἣν 
ἔξομεν ἀεί ποτε ἀναγινώσκοντες νου- 
θετεῖσθαι, ὡς καὶ τὴν προτέραν ἡμῖν 
διὰ Κλήμεντος γραφεῖσαν. 

ΠῚ Lowe ὁ. 19. (v. 2. p. 308. 25. 
Οὕτω γοῦν τὴν καλουμένην ᾿Αποκά- 
λυψὶιν Πέτρου, ὡς νόθον παντελῶς 
πρὸς τῶν ἀρχαίων δοκιμασθεῖσαν, ἔν 
τισιν ἐκκλησίαις τῆς Παλαιστίνης εἰσ- 
έτι νῦν ἅπαξ ἑκάστου ἔτους ἀναγι- 
νωσκομένην ἔγνωμεν, ἐν τῇ ἡμέρᾳ 
Παρασκευῆς, ἣν εὐλαβῶς ἄγαν ὁ λαὸς 
νηστεύει ἐπὶ ἀναμνήσει τοῦ Σωτηρίου 
πάθους. 

15 Ep. ad Rufinian. t. 2. p. 33. 
[Ep.ad Amun. Monach.] (t.1. p. 2 
768 a.) Ἕνεκά ye πλείονος ἀκριβείας 
προστίθημι, καὶ τοῦτο “γράφων ἀναγ- 
καίως" ὡς ὅτι ἐστὶ καὶ ἕτερα βιβλία 
τούτων ἔξωθεν" οὐ κανονιζόμενα μὲν, 
τετυπωμένα δὲ παρὰ τῶν πατέρων 
ἀναγινώσκεσθαι τοῖς ἄρτι προσερχο- 
μένοις καὶ βουλομένοις κατηχεῖσθαι 
τὸν τῆς εὐσεβείας λόγον" Σοφία Σολο- 
μῶντος, καὶ Σοφία Σιρὰχ, καὶ ᾿Ἐσθὴρ, 
καὶ ᾿Ιουδὶθ, καὶ Τοβίας, καὶ Διδαχὴ 
καλουμένη τῶν ᾿Αποστόλων, καὶ ὁ 
Ποιμήν. 

16 Eccles. de Scriptor. c. 115. (t. 


there is sometimes mention 19 


2. p. 929.) Ephraem, Edessenz ec- 
clesiz diaconus, multa Syro ser- 
mone composuit, et ad tantam ve- 
nit claritudinem, ut post lectionem 
Scripturarum publice in quibusdam 
ecclesiis ejus scripta recitentur. 

17 De Gestis cum Emerito. t. 7. 
p. 215. (t. 9. “p. 627 8 5 meme 
omnia gesta vobis legere velimus, 
quanquam presentibus vobis_fra- 
trem et coepisopum meum Deu- 
terlum obstringo, ut quaemadmodum 
fit apud Carthaginem, apud Tha- 
gastem, apud Constantinam, apud 
Hipponem, apud omnes diligentes 
eeclesias, sic etiam deinceps facere 
non pigrescat; ut annis omnibus 
per jejuniorum dies, id est, Quadra- 
gesima ante Pascha, quando vobis 
maxime jejunantibus plus vacat 
audire, eadem Gesta Collationis per 
annos singulos, universa a capite in 
finem, ex ordine recitentur. 

18 Ep: 138. [8]: 95] (- 2: Ὁ» 
419 ἃ.) Gesta, que promisit pre- 
stantia tua, vehementer expecto, et 
in ecclesia Hipponensi jam jam cu- 
pio recitari, ac si fieri potuerit, per 
omnes ecclesias [etiam] in [nostra] 
dicecesi constitutas. 

19 Vid. Gesta Purgationis Felicis 
et Ceciliani, ad calc. Optat. p. 276. 
(CC. t.1. p.1452¢.) Inde cathedram 
tulimus, et epistolas salutatorias, et 


XIV. υἱ 


§ 14, 15. reading the Scriptures. 77 


made of ‘burning the salutary or communicatory letters, which 

were sent from one Church to another. St. Austin2° adds 
further, ‘ that when any one received a signal mercy from 
God, the relation of it was many times read publicly in the 
church.’ Of which he gives several instances in his own and 
other churches of Afric. And St. Chrysostom?! says, some- 
times the Emperor’s letters were read in the church, and 
heard with great attention; which he urges as an argument 

why men should hear with reverence the writings of the 
Prophets, because they come from God, and their epistles 

are from heaven. Such Circular Epistles also as were sent 
from one Church to another, to notify the time of keeping 
Easter, which were called Heortastical or Festival Epistles>>, 

were generally published in their churches. But these I men- 

tion not as lessons, but only hint the custom incidentally, cor- 
responding to that of our reading briefs for charity 328, or the 
circular letters of bishops, or notifying holidays or banns of 
marriage, or things of the like kind relating to the public. 

15. As to those books, which we now call apocr yphal, they Those, 

were read in some Churches, but not in all. For in the Reon 


now call 
Church of Jerusalem they were utterly forbidden, as appears apocryphal 
plainly from Cyril’s Catechisms 24, where he directs the cate- mee 
chumens to read no apocryphal books, but only such books as Ted in 
were securely read in the church: and then he specifies what Churches, 


books were then read in the church, viz. all the canonical books, a ἘΣ πὶ 


ostia omnia conburimus secundum 
sacrum preceptum. 

20 De Civitat. Dei, 1. 22. c. 8. 
p- 1489. (t.7. p..671 c.) .... Libelli 
eorum, qui beneficia percipiunt, re- 
citantur in populo, &c. 

21 Hom. 3. in 2 Thess. p. 1501. 
{τὰς p- 528 a.) Εἶτ᾽ ἄν μέν τις παρὰ 
βασιλέως ἥκῃ: πάντες προσέχετε" 
παρὰ δὲ τοῦ Θεοῦ ἥκει, καὶ ἐκ τῶν 
οὐρανῶν φθέγγεται ὁ Προφήτης, καὶ 
οὐδεὶς ὁ προσέχων. 

22 Collat. το. c. 2. (p. 383.) Intra 
‘Egypti regionem mos iste antiqua 
traditione servatur, ut peracto Epi- 
phaniorum die .... epistole ponti- 
ficis Alexandrini per universas diri- 
gantur Aigypti ecclesias, quibus ini- 
tium Quadragesime et dies Pasche 
non solum per civitates omnes, sed 


etiam per universa monasteria, de- 
signentur. 

23 [Church-briefs were abolished 
by the oth of George the Fourth, 
chapter 42, in the year 1828; but we 
still read the Royal Letters Patent, 
with the Circulars of the bishops, 
for collections in behalf of the In- 
corporated Religious Societies. Ep. | 

74 Catech. 4. n. 22. [8]. 35.] pp. 
66, 67. (p. 68 e.) Πρὸς τὰ ἀπόκρυφα 
aoe EXE κοινόν" ταύτας μόνας μελέτα 
σπουδαίως, ἂς καὶ ἐν ἐκκλησίᾳ μετὰ 
παρρησίας ἀναγινώσκομεν. Πολύ σου 
φρονιμώτεροι καὶ εὐλαβέστερδι ἦσαν 
οἱ ᾿ἈΑπόστολοι, καὶ οἱ ἀρχαῖοι ἐπίσκο- 
ποι, οἱ τῆς ἐκκλησίας προστάται, οἱ 


ταύτας mapaddvtes.—Ibid. (p. 69 d.) 


Ld > > , Ἁ = , 
Οσα ἐν ἐκκλησίαις μὴ ἀναγινώσκεται, 


΄ > , 
ταῦτα μηδὲ κατὰ σαυτὸν ἀναγίνωσκε. 


78 The manner of XIV. ii. 


which are now in our Bibles, except the Book of Revelation, 
without any mention at all of the apocryphal books; which is 
a certain argument that they were not allowed to be read in 
the Church of Jerusalem, as I haye more fully demonstrated 
in another place™. The like determination was made for 
some other Churches by the Council of Laodicea2>, which 
forbids all but the canonical books to be read in the church, 
and likewise specifies what she means by canonical books, viz. 
Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, 
Judges, Ruth, Esther, four Books of Kings, two of Paralipo- 
mena or Chronicles, two of Esdras, the Book of one hundred and 
fifty Psalms, Proverbs, Ecclesiastes, Canticles,. Job, twelve Pro- 
phets, Isaiah, Jeremiah, Lamentations and Epistles of Baruch, 
Ezekiel, Daniel, the four Gospels, the Acts of the Apostles, the 
seven Catholic Epistles; fourteen Epistles of St. Paul. Where 
none of the apocryphal books, nor the Revelation are men- 
tioned, which is a plain evidence that none of them were read 
in the churches of that district. After the same manner the 
Author of the Constitutions 36, giving orders about what books 
of the Old Testament should be read in the church, mentions 
the five Books of Moses, Joshua, Judges, Kings, Chronicles, 
Ezra, and Nehemiah, which he means by the Histories of their 
return from Babylon, the Books of Job and of Solomon, the 
sixteen Prophets and the Psalms: but says nothing of any of 
the apocryphal books; which argues that he did not find 
them to be read in the rituals of those Churches whence he 
made his collections. 

However, in other Churches they were allowed to be read 27 
with a mark of distinction, as books of piety and moral in- 
struction, to edify the people; but they neither gave them the 
name of canonical books, nor made use of them to confirm 
articles of faith. This is expressly said by St. Jerom. And 
Ruffin 35, who was presbyter of Aquileia, delivers the same as 


24 B. 10. ch. τ. 8.7. v.3. pp. 448, 


449. 
25 C.59. See before, s. 2. p. 53. 
ΟΝ" 


See before, ch. 1. 
3,1. Ὁ: 2. Be 3: 

27 Pref. in Libr. Solomon. (t. 10. 
p- 1296.) Sicut ergo Judith et Tobize 
et Macchabeorum libros legit qui- 


dem ecclesia, sed eos inter canoni- 
cas Scripturas non recipit: sic et 
hee duo volumnia [Sapientiam et 
Ecclesiasticum] legit ad edifica- 
tionem plebis, non ad auctoritatem 
ecclesiasticorum dogmatum confir- 
mandam. 

28 Expos. Symbol. ad cale. Cy- 
priani, p. 26. (p. 165.) Sciendum 








§ 15, 16. 


the ancient tradition and practice of that Church, when these 
books were neither reckoned canonical, nor yet in the worst 
sense apocryphal, but called ecclesiastical, because they were 
read in the church, but not used to confirm matters of faith. 
Among these he reckons the Wisdom of Solomon, and Lccle- 
siasticus, and Tobit, and Judith, and Maccabees, and Hermes 
Pastor, and the book called the Two Ways or the Judgment 
of Peter. Athanasius29 also ranks these books, not among the 
canonical, but among those that might at least be read to or 
by the catechumens, among which he reckons Wisdom, and 
Ecclesiasticus, and Tobit, and Judith, and Esther, and the 
Doctrine of the Apostles, and the Shepherd, that is, Hermes 
Pastor. So in the Lectionarium Gallicanum, published by 
Mabillon®°, there are lessons appointed out of Tobit, and Judith, 
and Esther, particularly in the Rogation-Week for several days 
together. 

16. In some Churches these books were also read under the And in 

. . . . some 
general name of canonical Scripture, taking that word in a Churches, 
large sense, for such books as were in the rule or canon or Under"the 
: A title of 

catalogue of books authorized to be read in the church. Thus canonical 
at least we must understand the canon of the third Council of ΕΞ ΤΣ 
Carthage#!, which ordered, ‘that nothing but the canonical word in a 
writings should be read in the church under zee 


79 


reading the Scriptures. 


la 
the name of Jove. 
the divine Scriptures, among which canonical Scriptures there 


tamen est, quod et ali libri sunt, 
qui non canonici, sed ecclesiastici 
a majoribus appellati sunt: ut est 
Sapientia Solomonis, et alia Sapien- 
tia, que dicitur Filii Syrach..... 
Ejusdem ordinis est libellus Tobie, 
et Judith, et Maccabeorum libri. 
In Novo vero Testamento libellus, 
qui dicitur Pastoris sive Hermatis ; 
qui appellatur Due Viz vel Judi- 


τοῖς κατηχουμένοις ταῦτα᾽ Σοφία Σο- 
a io , 

λομῶνος, οὗ ἡ ἀρχή" ᾿Αγαπήσατε δι- 
καιοσύνην οἱ κρίνοντες τὴν γῆν. Σοφία 
ἸΙησοῦ υἱοῦ Sipay, οὗ ἡ ἀρχή Πᾶσα 
σοφία παρὰ Κυρίου, καὶ μετ᾽ αὐτοῦ 
ἐστιν εἰς τὸν αἰῶνα. ᾿Εσθὴρ, οὗ ἡ 
> 2: , ᾿ 
ἀρχή Ἔτους δευτέρου βασιλεύοντος 
> ΄ 5) \ @ ¢ 
Αρταξέρξου, x. τ. λ. ᾿Ιουδὴθ, οὗ ἡ 
> , + ΄ a“ / 
ἀρχή" "τους δωδεκάτου τῆς βασιλείας 
Ναβουχοδονόσορ, κ. τ. λ. Τωβὶτ, οὗ 


cium Petri; que omnia legi quidem 
in ecclesiis voluerunt, non tamen 
proferri ad auctoritatem ex his fidei 
confirmandam. 

29 Ep. ap Rufinian. t. 2. p. 39. 
See before, s.14. n.15, preceding.— 
Conf. ejusd. Synops. Scriptur. t. 2. 
Ρ. 55. (t. 2. p. 98 c.) ᾿Εκτὸς δὲ τού- 
των εἰσὶ πάλιν ἕτερα βιβλία, τῆς 
αὐτῆς Παλαιᾶς Διαθήκης, οὐ κανονι- 
ζόμενα μὲν, ἀναγινωσκόμενα δὲ μόνον 


ἡ ἀρχή: Βίβλος λόγων Τωβίτ, κ. τ.λ. 

30 (Inter Libros de Liturgia Gal- 
licana, pp. 150,151,152. Ep.| 

31 C. 47. (t. 2. p.1177a.) Preter 
Scripturas canonicas nihil in ec- 
clesia legatur sub nomine divinarum 
Scripturarum. Sunt autem canonice 
Scripture, id est, Genesis, &c. Solo- 
monis libri quinque .. . . ‘Tobias, Ju- 
dith, Hester, Esdrz libri duo, Mac- 
cabeorum libri duo. 


80 The manner of XIV. inj 


are reckoned Wisdom, and Ecclesiasticus under the name of 
Solomon, together with Tobit, Judith, Hester, and the Mac- 
cabees.’ St. Austin seems to have followed this canon, making 
all these books canonical, but giving preference to some above 
the other, as they were more or less generally received by the 
Churches. In his book of Christian Doctrine*? he calls all the 
apocryphal books canonical, but he does not allow them so 
great authority as the rest, because they were not generally 
received as such by the Churches. He says, the Books of 
Wisdom and Ecclesiasticus ‘ were none of Solomon’s, but yet re- 
ceived into authority by the Western Church: by which he must 
mean the Roman Church, where Pope Innocent®* had received 
them: for in the Eastern Church their canonical authority 
was always rejected. And [it was so] in many of the Western 
Churches: for neither Ruffin at Aquileia, nor Philastrius®* at 
Brixia in Italy, nor Hilary at Poictiers in France®*®, grant 


31 L. 2. ς. 8. (t.3. part.1. p. 23 d.) 
Tenebit igitur hunc modum in Scrip- 
turis canonicis, ut eas que ab omni- 
bus accipiuntur ecclesiis [Catholi- 
cis], preponat eis quas quedam 
non accipiunt. In eis vero, que 
non accipiuntur ab omnibus, pre- 
ponat eas, quas plures gravioresque 
accipiunt, els quas pauciores mino- 
risque auctoritatis ecclesiz tenent. 

32 De Civitat. Dei, 1. 17. 6. 20. 
(t. 7. p. 483 c.).... Non autem esse 
ipsius non dubitant doctiores, eos 
tamen in auctoritatem maxime Oc- 
cidentalis antiquitus recepit eccle- 
sia. 

33 Ep. 3. ad Exuper. c. 12. [al. 7.] 
(CC. t. 2. p.1256 d.) Qui vero libri 
recipiantur in canone Sanctarum 
Scripturarum, brevis annexus osten- 
dit. Hee sunt ergo que desiderata 
moneri voce voluisti: Moysis libri 
5., id est, Genesis, Exodi, Levitici, 
Numeri, Deuteronomii: et Jesu 
Nave unus, Judicum unus. Reg- 
norum libri 4., simul et Ruth. Pro- 
phetarum libri 16. Solomonis libri 5. 
Psalterium. Historiarum, Job liber 
unus, Tobie unus, Esther unus, 
Judith unus, Maccabeorum duo, 
Esdre duo, Paralipomenan duo, &c. 

34 De Heresibus, c. 40. [al. 60.] 
de Apocryphis. (ap. Galland. t. 7. 


p. 494 Ὁ.) Heeresis est etiam, que 
Apocrypha, id est, Secreta dici- 
tur; qu solum Prophetas et Apo- 
stolos accipit, non Scripturas ca- 
nonicas, id est, Legem et Prophetas, 
Vetus scilicet et Novum Testamen- 
tum. Et cum volunt solum illa 
Apocrypha legere studiose, contra- 
ria Scripturis canonicis sentiunt, 
atque paulatim dogmatizant con- 
tra eas, dantes sententias contra 
Legem et Prophetas, contraque dis- 
putationes [al. dispositiones | beatis- 
simorum Apostolorum consulta po- 
nentes; 6 quibus sunt maxime Ma- 
nicheei, Gnostici, Nicolaite, Valenti- 
niani, et alii quam plurimi, qui Apo- 
crypha Prophetarum et A postolorum, 
id est, actus separatos habentes, ca- 
nonicas legere Scripturas contem- 
nunt. Propter quod statutum est 
ab Apostolis et eorum successoribus, 
non aliud legi in ecclesia debere 
Catholica, nisi Legem, et Prophetas, 
et Evangelia, et Actus Apostolorum, 
et Pauli tredecim Epistolas, et sep- 
tem alias, Petri duas, Johannis tres, 
Jude unam, et Jacobi nam, que 
septem Actibus Apostolorum con- 
juncte sunt. Scripture autem ab- 
scondite, id est, Apocrypha, et si 
legi debent morum causa a_per- 
fectis, non ab omnibus legi debent, 





reading the Scriptures. 81 


them any authority in the canon of Scripture. Nay, Hilary 
of Arles 356 expressly told St. Austin, ‘ that the Churches of 
France were offended at him, because he had used a proof 
out of the Book of Wisdom, which was not canonical.’ And 
it is remarkable, that at Rome itself Gregory the Great, having 
occasion to quote a text out of Maccabees, makes a prefatory 
excuse” for alleging a text ‘ out of a book that was not canoni- 
cal, but only published for the edification of the Church.’ And 
even St. Austin himself 28, in answer to the French divines, 
pleads no further for the divine authority of the Book of 
Wisdom, which he had cited as canonical, but that it was so 
received by the Christians of Afric before him. Which by his 
own rule, laid down before in his book of Christian Doctrine, 
did not make it in the highest sense canonical, because it was 
rejected by all the Churches of the East, and a great part of 
the West, from the authority of canonical Scripture. So that 
though these books were read in the African Church under 
the name of canonical Scripture, yet they were not esteemed 
of equal authority with the rest, because they were reputed by 
all the world besides as apocryphal, or, as some call them, 
ecclesiastical only, being such as were allowed to be read in 
the church for moral instruction and edification, but not used 


to confirm articles of faith. 


And this is the account which Cajetan himself 39 gave of the 


qui non intelligentes multa addide- 
runt et tulerunt, que voluerunt he- 
retici. 

85 Preef. in Psalmos. (t.1. p. 10 Ὁ. 
n.15.) Et ea causa est, ut in viginti 
duos libros lex Testamenti Veteris 
deputetur: ut cum literarum nu- 
mero convenirent. Qui ita secun- 
dum traditiones veterum deputan- 
tur, ut Moysi sint libri quinque, &c. 
Quibusdam autem visum est, ad- 
ditis Tobia et Judith, viginti qua- 
tuor libros secundum numerum 
Grecarum literarum connumerare, 
Romana quoque lingua media inter 
Hebreos Grzecosque collecta. 

36 Ep. ad August. int. Oper. Au- 
gust. t. 7. p.545. [al. Ep. 226. n. 4.| 
(t. 2. p. 827 b.) Lllud etiam testi- 
monium quod posuisti, Raptus est 
ne malitia mutaret intellectum ejus, 


BINGHAM, VOL. VY. 


[Sapient. 4, r1.] tanquam non cano- 
nicum definiunt omittendum. 

37 Moral. in Job. 1. 19. c. 13. [al. 
21} {τ p..622 ἃ. ὁ.) De qua re 
non inordinate agimus, si ex libris 
licet non canonicis, sed tamen ad 
zedificationem ecclesiz editis, testi- 
monium proferamus. 

38 De Preedestin. c.14. ὕ. 7. p.553- 
(t. το. p. 808 b.) ... Non debuit re- 
pudiari sententia libri Sapientiz, qui 
meruit in ecclesia Christi de gradu 
lectorum ecclesiz Christi tam longa 
annositate recitari, et ab omnibus 
Christianis, ab episcopis usque ad 
extremos laicos, fideles, poenitentes, 
catechumenos, cum veneratione di- 
vine auctoritatis audiri. 

39 In fin. Commentar. ad Libr. 
Histor. Vet. Test. (t. 2. p. 400.)... 
Ad Hieronymi limam reducenda 


G 


89 The manner of XIV. nig 
practice of the Church, before the Council of Trent defined a 
new canon of Scripture. He says: ‘ They are not canonical, 
that is, regular, to confirm articles of faith: yet they may be 
called canonical, that is, regular, for the edification of the 
people, as being received and authorized in the canon of the 
Bible only for this end’ And with this distinction he thinks 
we are to understand both St. Austin and the Council of 
Carthage, all whose sayings are to be reduced to the rule of 
St. Jerom. But if any think that St. Austin or the African 
Church meant more, it may be said their authority is of no 
weight against the general consent of the whole Church in all 
ages besides, from the first settling of the canon down to the 
Council of Trent; the proof of which consent is so fully and 
unanswerably made out by Bishop Cosins in that excellent 
book, called his Scholastical History of the Canon of Scripture, 
where he produces the testimonies 4° of the writers of every 
age distinctly in their order, that little more can be added to 
it, and it is wholly needless to detain the reader upon that 
subject ; it being sufficient to our present purpose to have ob- 
served, that these books of controverted authority were read, 


sunt tam verba Conciliorum quam 
doctorum. Et juxta illius senten- 
tiam ad Chromatium et Heliodorum 
episcopos, libri isti non sunt cano- 
nici, id est, regulares, ad firmandum 
ea que sunt fidei: possunt tamen 
dici canonici, hoc est, regulares, ad 
zdificationem fidelium, utpote in 
canone Bibliz ad hoc recepti et 
auctoritati. Cum hac distinctione 
discernere poteris dicta Augustini 
et scripta in provinciali Concilio 
Carthaginensi. [al. dicta Augustini 
in Secundo de Doctrina Christiana 
et scripta in Concilio Florentino sub 
Eugenio quarto, scriptaque in pro- 
vincialibus Conciliis Carthaginensi 
et Laodicensi et ab Innocentio ac 
Gelasio pontificibus. | 

40 To the testimonies cited by 
Bishop Cosins the learned reader 
may add this of Franciscus Georgius 
Venetus, a Franciscan, who lived a 
little before the Reformation: Pro- 
blem. in Scriptur. Paris. 1622. 4to. 
t. 6. 8, 5. (p. 375.) Problem. 184. 
Jur Raphael venit in comitatum 


Tobie? Respond. Quamvis historia 
sit sine certo auctore, nec in canone 
habeatur, tamen quia admittitur le- 
genda in ecclesia tanquam vera, 
hujus quoque rei rationem assignare 
conabimur. Here he plainly rejects 
the book of Tobit out of the canon, 
and speaks of it no otherwise than 
as of a common history, which was 
allowed to be read in the church. 
Which words are so displeasing to 
the curators of the Roman Index 
Expurgatorius, that they order it to 
be struck out, with many other pas- 
sages of the same order, where he 
reflects on the Vulgar Translation as 
corrupt and false, and corrects its 
errors from the original Hebrew, of 
which he was a considerable master, 
though in other things he had his 
failings. Vid. Indicem Librorum 
Prohibitorum et Expurgandorum, 
per Sotomajor. Madriti, 1667. fol. 
(p. 417.) Problem. 184. initio, post 
illud, Comitatum Tobie, dele usque 
ad hujus quoque rationem. 


δ 17. 


reading the Scriptures. 83 


either under the name of apocryphal, or ecclesiastical, or ca- 
nonical, in most of the ancient Churches. 

17. There is one thing more which it will not be improper 
to give a short account of, before we put an end to this chap- 


A short ac- 
count of the 


translations 


ter: that is, the translations of Scripture that were com- ofScripture 


monly used in the ancient Church. I mean not here to prove 
again, what has been abundantly done before in the last Book, 
that the Scriptures were translated and read in the vulgar 
language in every church; but the thing I would observe in 
this place is only this, that they generally read the Septua- 
gint translations where Greek was the vulgar language, or else 
such translations into other languages as were derived from it. 
For they had no translation of the Bible from the Hebrew, till 
the time of St. Jerom, in the Latin Church, but only such as 
were made from the Greek translation of the Septuagint. The 
Septuagint was used all over the Greek Church, except per- 
haps that part of Syria where Syriac was the most vulgar lan- 
guage, that is, in Osrhoene and Mesopotamia, where they had 
a Syriac translation made from the Hebrew not long after the 
time of the Apostles. This was called the Old Translation, in 
opposition to another which was made from the Septuagint in 
after-ages. In all other parts of the East the Septuagint was 
the common translation. But this by tract of time and variety 
of copies was much corrupted, upon which account it was re- 
vised and corrected by several learned men, which laboured in 
this work, particularly by Origen, and Hesychius the Egyp- 
tian, and Lucian of Antioch, two martyrs who suffered in the 
Diocletian persecution. Hence, as St. Jerom 10. informs us, 
there came to be three famous exemplars or editions of the 
Septuagint used in the Eastern Churches. Alexandria and 
Egypt followed the copy revised by Hesychius. Constanti- 
nople and all the Asiatic Churches as far as Antioch used that 
of Lucian. The Churches of Palestine and Arabia read the 
copy corrected by Origen and published by Eusebius and 


40 Pref. in Libr. Paralipom. (t.9. provincize Palzstinos codices legunt, 
p- 1405.) Alexandria et ASgyptus quos ab Origene elaboratos Kuse- 
in Septuaginta suis Hesychium lau-  bius et Pamphilus vulgaverunt : to- 
dat auctorem. Constantinopolis us- tusque orbis hac inter se veritate 
que Antiochiam Luciani martyris compugnat. 
exemplaria probat. Mediz inter has 


G2 


used in the 
ancient 
Church. 


yee 


84 ALY. ni 


Translations of Scripture 


Pamphilus. And so between these three editions the whole 
world was divided. 

Origen did two things further in this matter. First 4!, he 
published an edition of the Bible, which he called his Hexapla, 
because it was in siz columns. The first was the Hebrew in 
Hebrew characters, the second the Hebrew in Greek charac- 
ters, the third the translation of Aquila the Jew, the fourth 
the translation of Symmachus, the fifth the translation of the 
Septuagint, and the sixth the translation of Theodotion the 
Ebionite. To these he afterwards added two other translations 
found at Nicopolis and Jericho, and these made up his Octapla. 
And in process of time he published another lesser edition, 
containing only the four translations of the Septuagint, Aquila, 
Symmachus, and Theodotion, which he called his Tetrapla. 
Secondly, he published the Septuagint with the additions of 
Theodotion mixed with it, to supply the places where it was 
defective, which additions he marked with an asterisk to dis- 
tinguish them; and such places as were redundant in the 
Septuagint, and not to be found in the Hebrew nor in Theo- 
dotion, he also marked with an obelisk or straight line for dis- 
tinction also. But this mixing of the two translations together 
in process of time occasioned some confusion, and St. Jerom 4? 


41 Vid. Euseb. 1. 6. c. τό. (v. 1 


τὴν καὶ ἑβδόμην παραθεὶς ἑρμηνείαν, 
Ῥ- 275. 21. ) Τοσαύτη δὲ εἰσήγετο τῷ 


ἐπὶ μιᾶς αὖθις σεσημείωται" ὡς ἐν 


Anos τῶν θείων λόγων ἀπηκριβω- 
μένη ἐξέτασις, ὡς καὶ τὴν ‘EBpaida 
γλῶτταν ἐκμαθεῖν" τάς τε παρὰ τοῖς 
᾿Ιουδαίοις ἐμφερομένας πρωτοτύπους 
αὐτοῖς Ἑβραίων στοιχείοις Tpapas, 
κτῆμα ἴδιον ποιήσασθαι" ἀνιχνεῦσαί 
τε τὰς τῶν ἑτέρων παρὰ τοὺς Ἑβδομή- 
κοντα τὰς ἱερὰς Τραφὰς ἡρμηνευκότων 
ἐκδόσεις" καί τινας ἑτέρας παρὰ τὰς 
κατημαξευμένας ἑρμηνείας ἐναλλατ- 
τούσας, τὴν ᾿Ακύλου, καὶ Συμμάχου, 
καὶ Θεοδοτίωνος ἐφευρεῖν' ἃς οὐκ οἶδ᾽ 
ὅθεν ἔκ τινων μυχῶν τὸν πάλαι λανθα- 
νούσας χρόνον ἀνιχνεύσας, εἰς φῶς 
προήγαγεν. Ἐφ᾽ ὧν διὰ τὴν ἀδηλό- 
τητα, τίνος dp’ εἰεν οὐκ εἰδὼς, αὐτὸ 
τοῦτο “μόνον ἐπεσημήνατο, ὡς ἄρα τὴν 
μὲν εὕροι ἐν τῇ πρὸς ᾿Ακτίῳ Νικηπό- 
λει τὴν δὲ ἐν ἑτέρῳ τόπῳ τοιῷδε" ἔν 
γε μὴν τοῖς ἙἙξαπλοῖς, τῶν Ψαλμῶν 
μετὰ τὰς ἐπισήμους τέσσαρας ἐκδό- 
σεις, ov μόνον πέμπτην, ἀλλὰ καὶ EK- 


Ἱεριχοῖ εὑρημένης ἐν πίθῳ κατὰ τοὺς 
χρόνους ᾿Αντονίνου, τοῦ υἱοῦ Σεβήρου. 
Ταύτας δὲ ἁ ἁπάσας ἐπὶ ταυτὸν συναγα- 
yor, διελών τε πρὸς κῶλον, καὶ ἀντι- 
παραθεὶς ἀλλήλαις μετὰ καὶ αὐτῆς τῆς 
“Ἑβραίων σημειώσεως, τὰ τῶν λεγο- 
μένων ξαπλῶν ἡμῖν ἀντίγραφα κα- 
ταλέλοιπεν" ἰδίως τὴν ᾿Ακύλου, καὶ 
Συμμάχου, καὶ Θεοδοτίωνος ἔκδοσιν 
ἅμα τῇ τῶν “Ἑβδομήκοντα ἐν τοῖς Τε- 
τραπλοῖς ἐπικατασκευάσας. 

42 Preef. in Libr. Paralipom. (t.g. p 
1405.) Origenes non solum exempla 
composuit quatuor editionum, e re- 
gione singula verba describens, ut 
unus dissentiens statim, ceteris in- 
ter se consentientibus, arguatur : 
sed, quod majoris audaciz est, in 
editione Septuaginta Theodotionis 
editionem miscuit, asteriscis videli- 
cet designans que minus fuerant, 
et virgulis que ex superfluo vide- 





G17. 


used in the Church. 85 


complains of it as a bold undertaking, and therefore he set 
about a new edition and translation of the Septuagint 4? for the 
use of the Latin Church. 

Hitherto all Churches used the translation of the Septua- 
gint, except the Syrian Churches, as was said [just] before, and 
except on the Book of Daniel, which in all Churches was read 
according to the translation of Theodotion, as the same St. 
Jerom informs us in several places 14, particularly in his Preface 
upon Daniel4>, because, by some means or other, the Septua- 
gint translation of that book was more corrupt than any other 
part of Scripture. But there were abundance of faults in that 
translation in other places, partly by the design of the inter- 
preters, who added some things of their own, and left out 
others, and often changed the sense at pleasure, especially in 
texts that had any relation to the Holy Trinity, as St. Jerom 
shows at large in his Preface upon the Pentateuch+°, where he 


bantur apposita. Si igitur aliis li- 
cuit non tenere, quod semel susce- 
perant, et post septuaginta cellulas, 
que vulgo sine auctore jactantur, 
singulas cellulas aperuere: hocque 
in ecclesiis legitur, quod Septua- 
ginta nescierunt, cur me non susci- 
piant Latini mei, qui, inviolata edi- 
tione veteri, ita novam condidi, ut 
laborem meum Hebreis et, quod 
his majus est, Apostolis auctoribus 
probem ὃ 

43 Przef. in Jos. (ibid. p. 355.) Et 
ut in primis, quod szpe testatus 
sum, sciat me non in reprehensio- 
nem veterum nova cudere, sicut 
amici mei criminantur; sed pro vi- 
rili parte offerre linguz mez homi- 
nibus, quos tamen nostra delectant, 
ut pro Grecorum ἑξαπλοῖς, que et 
sumptu et labore maximo indigent, 
editionem nostram habeant. Et sic- 
ubi in antiquorum voluminum lec- 
tione dubitarint, hec illis conferen- 
tes, inveniant quod requirunt : max- 
ime quum apud Latinos tot sint 
exemplaria, quot codices; et unus- 
quisque pro arbitrio suo vel addide- 
rit vel subtraxerit, quod ei visum 
est: et utique non possit verum 
esse, quod dissonat. 

44 1014. (p. 358.) Quare Danielem 
juxta Theodotionis translationem ec- 


clesie susceperunt ?—In Dan. ec. 4. 
(t. 5. p.646 a.) Exceptis LXX trans- 
latoribus, qui heec omnia, nescio qua 
ratione, preterierunt, tres reliqui 
collegam interpretati sunt. Unde ju- 
dicio magistrorum ecclesiz editio 
eorum in hoc volumine repudiata 
est, et Theodotionis vulgo legitur : 
que et Hebreo et ceteris transla- 
toribus congruit.—Conf. Apol. cont. 
Rufin., 1. 22.¢., 9: [6] 53. (1: 2. 
p- 527 b.) De Daniele breviter re- 
spondebo ...me docuisse lectorem, 
ecclesias Christi hune Prophetam 
juxta Theodotionem legere, et non 
juxta Septuaginta translatores. 

45. Pref. in. Dans (t. 9. Ὁ. Ιτούτ.) 
Danielem Prophetam juxta Septua- 
ginta Interpretes Domini Salvatoris 
ecclesie non legunt, utentes Theo- 
dotionis editione: et hoc cur acci- 
derit nescio... .. Hoc unum affirmare 
possum, quod multum a veritate 
discordet, et recto judicio repudia- 
tus sit. 

46 [| Pref. in Pentateuch. (ibid. 
p- 3-) Denique, ubicunque sacratum 
aliquid Scriptura testatur de Patre 
et Filio et Spiritu Sancto, aut aliter 
interpretati sunt, aut omnino tacue- 
runt; ut et regi satisfacerent et ar- 
canum fidei non vulgarent. Et ne- 
sclo quis primus auctor, septuaginta 


86 Translations of Scripture XIV. τ 
exposes the story of their having distinct cells, and their being 
esteemed inspired writers; and partly from the great variety 
of copies, and the great corruptions that were crept into them 
by the ignorance or negligence of transcribers: and this both 
in the Septuagint copies themselves, and the Latin translations 
that were made from them. Upon this account St. Jerom, by 
the instigation of Chromatius and Heliodore, and other pious 
bishops of the Latin Church, set about a translation of the 
Psalms and Old Testament from the original Hebrew: but this 
met with great opposition for some time; for though many 
applauded it, and read it in the churches, yet others opposed 
it; and Ruffin and others bitterly inveighed against it, as re- 
flecting on the Church, which had used and recommended the 
Septuagint, and the translations made from it, ever smce the 
time of the Apostles. St. Austin himself+7 dissuaded him from 
the undertaking ; and when it was finished, he would not suffer 
it to be read in his diocese for fear of giving scandal to the 
people; telling him furthers what a tumult had been raised 
in one of the churches of Africa by a bishop’s introducing his 
translation, which he was forced to lay aside again for fear all 
his people should have deserted it. But in other places it met 
with a kinder reception; for by degrees it came to be used 


cellulas Alexandriz mendacio suo que etiam ab Apostolis approbata 


exstruxerit, quibus divisi eadem 
scriptitarent. Grischov. | 

47 Ep. το. [4]. 82.] ad Hieron. c. 5. 
(t. 2. p. 202 g.) De interpretatione 
tua jam mihi persuasisti, qua utili- 
tate Scripturas volueris transferre de 
Hebreis, ut scilicet ea, que a Judeis 
preetermissa, vel corrupta sunt, pro- 
ferres in medium....Ideo autem 
(Ρ. 203 c.) desidero interpretationem 
tuam de Septuaginta, ut et tanta 
Latinorum interpretum, qui quales- 
cunque hoc ausi sunt, quantum 
possumus imperitia careamus : et hi, 
qui me invidere putant utilibus la- 
boribus tuis, tandem aliquando, si 
fieri potest, intelligant, propterea me 
nolle tuam ex Hebrzo interpreta- 
tionem in ecclesiis legi, ne contra 
Septuaginta auctoritatem, tanquam 
novum aliquid proferentes, magno 
scandalo perturbemus plebes Christi, 
quarum aures et corda illam inter- 
pretationem audire consueverunt, 


est. 

48 Ep. το. [8]. 71.] ad Eund. c. 5. 
(ibid. p. 161 a.) Nam quidam frater 
noster episcopus, cum lectitari in- 
stituisset in ecclesia, cul preest, in- 
terpretationem tuam, movit quiddam 
longe aliter abs te positum apud 
Jonam Prophetam, quam erat om- 
nium sensibus memorizque invete- 
ratum. Factus est tantus tumultus 
in plebe, maxime Grecis arguenti- 
bus et inflammantibus [4]. incla- 
mantibus| calumniam falsitatis, ut 
cogeretur episcopus (ea quippe civi- 
tas erat) Judeorum testimonium 
flagitare. Utrum autem illi impe- 
ritia an malitia, hoc esse in Hebrzis 
codicibus responderunt, quod et 
Greci et Latini habebant atque di- 
cebant. Quid plura? Coactus est 
homo velut mendositatem corrigere, 
volens, post magnum periculum, non 
remanere sine plebe, 


δ 17. 


used in the Church. 87 
by learned men in their expositions. Gregory the Great‘? 
makes use of both translations, calling St. Jerom’s the New 
Translation, and the other the Old; which was otherwise 
called the Itala, and Vulgata, and Communis, because it was 
the most common and vulgar translation used in all the Latin 
and Italic Churches. 

The present Vulgar Latin translation is supposed by learned 
men *° to be neither the ancient Vulgar, nor yet St. Jerom’s 
new one, but a mixture of both together. The Psalms in the 
present Vulgar are not from the Hebrew, but are of St. Jerom’s 
translation from the Septuagint of Lucian’s emendation. The 
other books come nearer the Hebrew than they do to the 
Septuagint, which shows that they have something of St. Je- 
rom’s translation. But the Psalms were always read at Rome 
according to the old version, and continued so to be used till 
Pope Pius V. ordered St. Jerom’s version, with emendations 
from the Septuagint, to be put in its place. And so the old 
translation of the Psalms came to be called the Roman Psalter ; 
and St. Jerom’s new translation, the Gallican Psalter, because 
it was immediately received in the Gallican Church. This is 
observed both by Mabillon®! and Bona*? out of Berno Augi- 


49 Ep. ad Leandr. ante Moral. in 
ΠΡ Ἐπ ἀἿ" Ππ (51 Ρ᾿ Ὁ 8: 2) 
Novam vero translationem dissero : 
sed cum probationis causa exigit, 
nunc novam, nunc veterem per tes- 
timonia assumo; ut quia sedes apo- 
stolica, cui Deo auctore preesideo, 
utraque utitur, mei quoque labor 
studii ex utraque fulciatur. {Ibid. 1. 
20. Moral. in Job. c. 32. (p.665 ἃ. 9.) 
Longe ab hac sententia vetus trans- 
latio dissonat .... Sed tamen quia 
hee nova translatio ex Hebreo no- 
bis Arabicoque eloquio cuncta verius 
transfudisse perhibetur, credendum 
est quidquid in ea dicitur. Ep. } 

50 Walton. Prolegom. το. n. 9. 
(t. 1. p. 71. circa med.) Certum est, 
in omnibus Vulgatam non esse Hie- 
ronymi: nam preter Psalmos et ea, 
que ex veteri Vulgata, vel ex Theo- 
dotione addidit, ut in additionibus 
ad Estheram et Danielem est videre, 
etiam in reliquis libris ubique multa 
occurrunt, que Hieronymi non esse, 
cuilibet clarum est: nam in multis 


convenit cum veteri Vulg.sive LXX., 
ubi versio Sept. ab Hebr. differt : 
seepe cum Theod. Symm. Aq.: se- 
pissime etiam aliter habet, quam 
Hieronymus in operibus suis ver- 
tendum censuit: unde puram Hie- 
ronymi non esse, sed mixtam, facile 
est colligere. 

51 De Curs. Gallican. (pp. 395, 
seqq.) In primis Galli antiquitus pe- 
culiari Psalterii versione usi sunt, 
scilicet ea, quee a Sancto Hieronymo 
emendata est. Audiendus hac de re 
Walafridus Strabo de Rebus Eccle- 
slasticis, c. 25. Psalmos autem cum 
secundum L.XX interpretes Romani 
adhuc habeant ; Galli et Germano- 
rum aliqui secundum emendationem, 
quam Hieronymus pater de LXX 
editione composuit, Psalterium can- 
tant: quam Gregorius Turonensis 
episcopus a partibus Romanis mutu- 
atam in Galliarum dicitur ecclesias 
transtulisse. De re ipsa eadem est 
Bernonis Augiensis abbatis senten- 
tia: de tempore vero, quo hee ver- 


88 Translations of Scripture XIV. 
ensis [who flourished in 1014,] and Strabo, [whose era was 
842,] who say, the French and Germans took the new transla- 
tion of the Psalms corrected from the Septuagint by St. Jerom, 
whilst the Romans continued to use the old vulgar corrupt 
edition: which is still read in the Vatican Church at Rome, 
and the Ambrosian Church at Milan, and St. Mark’s at Venice: 
and Bona is so free as to say, he thinks it had been more for 
the honour and benefit of the Church to have kept still to the 
old version of the Psalter, since now there is a great disagree- 
ment between the Breviary and the Missal, whilst the same 
Psalms are sung different ways>5#, in the Missal according to 
the old translation, and in the Breviary according to the new 
one, which he speaks of as a mistake, but tenderly, because 
though it was a deviation from the old rule observed in Gre- 
gory’s Sacramentarium, and the Missa Mosarabica, and the 
Ambrosian Liturgy, yet it was Pope Pius’s order that made 
the correction. 

I might here have added several other things relating to 
the ancient way of dividing the several books of Scripture into 
chapters, and verses, and canons, and sections, and sub-sections, 


very much differing from the 


sio a Gallis recepta est, hic cum 
Walafrido non consentit. Bernonis 
verba eo lubentius refero, quod ac- 
cepta sint ex ejus Epistola inedita ad 
Meginfridum et Bennonem, ubi de 
Hieronymo agens, Inter cetera, in- 
quit, ex emendata LX.X interpretum 
translatione Psalterium ex Greco in 
Latinum vertit, illudque cantandum 
omnibus Gallie ac quibusdam Ger- 
manieé ecclesiis tradidit. Et ob hoc 
Gallicanum Psalterium appellavit, 
Romanis adhuc ex corrupta Vulgata 
editione Psalterium canentibus ; ex 
qua Romani cantum composuerunt, 
nobisque usum cantandi contradide- 
runt. Unde aceidit, quod verba, que 
in diurnis vel in nocturnis offciis 
canendi more modulantur, intermis- 
ceantur, et confuse nostris psalmis 
inserantur, ut a minus peritis haud 
facile possit discerni, quid nostre vel 
Romane conveniat editioni, Xe. 

52\ Rer. Liturg. 1/2: 0.5. ἢ 45i(p: 
278.) Priore editione pura, qualis 
erat ante S. Hieronymum, uteban- 
tur olim omnes ecclesie Occidenta- 


present way of dividing them 


les; Romana preesertim cum omni- 
bus suburbicariis, ut constat ex an- 
tiquorum patrum commentariis in 
Psalmos ; donec idem Psalterium ab 
ipso Hieronymo interpolatum pri- 
mum quidem in Gallia, nescio quo 
tempore, unde Gallicanum nuncu- 
patum est, deinde in aliis regionibus, 
introductum fuit. In omnibus au- 
tem urbis Romee ecclesiis vetus illud 
permansit usque ad Pium V. qui 
ipsum sustulit, et in sola Basilica 
Vaticana reliquit, in qua nunc etiam 
religiosissime recitatur, et novissime 
sublatis mendis, que irrepserant, 
pristine integritati restitutum est. 

53 Rer. Liturg. 1.2: 6:15. mob. (pe 
279.) Inconveniens, et merito, vi- 
sum est, quod idem psalmus et idem 
canticum aliis verbis in [missa, aliis 
in] officio cantaretur. Hee autem 
dissonantia, ablato nunc veteri Psal- 
terio, sepe occurrit. Czterum ista 
hoe loco notare libuit, non ut quen- 
quam carperem, sed ne prisca eccle- 
sie disciplina ignoraretur. 





89 


used in the Church. 


ey. iv. 1. 


into chapter and verse: but because observations of this kind 
are very intricate of themselves, and have no relation to the 
service of the Church, which is the subject in hand, I shall 
omit them here with many other miscellaneous rites of the 
same nature, which will be more proper to be explained in a 
critical discourse by themselves*+; and now proceed to the 
next part of the service of the Church in the missa catechu- 
menorum, which was the sermon or homily, immediately after 
the reading of the Psalms and other Scriptures, before any 
prayers were made either for particular orders of men, such 
as catechumens, energumens, penitents, &c., or for the general 
state of Christ’s Church. 


CHAP ΝΕ 
Of preaching, and the usages relating to it, in the ancient 
Church. 
1. Imvepratety after the reading of the Psalms and lessons Allsermons 
out of the Scriptures, before the catechumens were dismissed, “ery 


? called ho- 
followed the sermon, which the bishop, or some other appointed mitlies, dis- 


by him, made to the people. This being done in the presence sei eae 
of the catechumens, was therefore usually reckoned a part of a ee. 
the missa catechumenorum, or ante-communion-service. Such 
discourses were commonly termed homilies, from the Greek 
ὁμιλίαι, which signifies indifferently any discourse of instruction 
to the people, whether composed by the preacher himself, or 
read out of a book composed by another; though we now 
generally restrain it to the latter sense in our modern way of 
speaking. Among the Latins they were frequently called 
tractatus, as appears from many passages of Cyprian, Optatus, 
St. Ambrose, St. Austin, St. Jerom, Gaudentius, Chrysologus, 
and many others collected by Ferrarius®, which I think it 
needless to recite. 

Only I shall observe one thing, that this word signifies any 
exposition or handling of Scripture, as well by way of writing 

64 {It is probable that when the 


closing paragraph of the twenty- 
Author used this expression, in the 


third and last book of what he did 


year 1719, the date of his original 
sixth volume, he contemplated a 
twenty-fourth book to consist of such 
miscellaneous subjects; a desidera- 
tum, which he again refers to in the 


live to complete, before his death in 
1723. Ep.]| 

°° De Rit. Concion. 1. 1. c. 2. (pp. 
2, seqq.) Sacras igitur conciones, 
tractatus, disputationes, &c. - 


90 XIV. ἢ 


as preaching : and in both senses the tractatores, the preachers 
and expositors of Scripture, were opposed to the canonici and 
authentici, the Prophets, Evangelists, and Apostles, who wrote 
by inspiration, and whose authority was absolutely infallible 
and authentic : which could not be said of any expositors, how- 
ever excellent or learned, who dictated their thoughts without 
any such peculiar assistance. This distinction is often incul- 
cated by St. Austin. ‘I confess,’ says he 55, writing to St. Jerom, 
‘I have learned to pay this reverence and honour only to those 
books of Seripture which are called canonical, that I most 
firmly believe none of the authors of them were guilty of any 
error in writing. And if I find any thing in those books which 
seems contrary to truth, I make no doubt but it is either a 
corruption of the copy, or that the translator did not hit the 
sense, or that I myself do not understand it. But I read all 
others with this caution and reserve, that however eminent 
they be for piety and learning, I do not believe what they say 
to be true, merely because it was their opinion, but because 
they persuade me either by those canonical authors, or by 
probable reason, which carries the appearance of truth.’ So 
again, in his book De Catechizandis Rudibus*®, he distin- 


OF preaching 


guishes the inspired writers, by the name canonical, from all 
others, whom he calls tractators and expositors of Scripture. 
As Claudianus Mamertus*’ speaks of all expositors under the 


55 Ep. 1g. [al. 82.] ad Hieron. c.1. 
(t.2. p. t90 f.) Ego enim fateor ca- 


Nec ipse sane inutiliter interrogatur, 
quibus rebus motus sit, ut velit esse 


ritati tuze, solis eis Scripturarum li- 
bris, qui jam canonici appellantur, 
didici hunc timorem honoremque 
deferre, et nullum eorum auctorem 
scribendo aliquid errasse firmissime 
credam. Ac si aliquid in eis offen- 
dero literis, quod videatur contra- 
rium veritati: nihil aliud, quam vel 
mendosum esse codicem, vel inter- 
pretem non assequutum esse quod 
dictum est, vel me minime intellex- 
isse, non ambigam. Alios autem ita 
lego, ut, quantalibet sanctitate doc- 
trinaque preepolleant, non ideo ve- 
rum putem, quia ipsi ita senserunt ; 
sed quia mihi [vel] per illos auctores 
canonicos, vel probabili ratione, quod 
a vero non abhorreat, persuadere 
potuerunt. 

16'C 8) t. 2.5. Ζο8: {{ ὅτ pe ΣΡ) 


Christianus: ut si libris ei persua- 
sum esse videris, sive canonicis, sive 
utilium tractatorum, de his aliquid 
in principio loquaris, collaudans eos 
pro diversitate meritorum canonice 
auctoritatis et exponentium solertis- 
sime diligentiz. 

57 De Statu Anime, |. 2. ¢. το. (ad 
calc. ἢ. 4. 6. 9. ap. Galland. t. το. 
p- 442 e.) Sed istic nunc locus et 
tempus est, ut, sicut a philosophis ad 
tractatores, sic a tractatoribus ad 
authenticos gradum consequar.— 
I. 1. c. 2. (ibid. p. 418 b.) Post au- 
thenticorum plurimorum tractatores 
ὅς. [Conf. l.1.¢. 2. (ibid. p. 418 b.) 
Sed video Prophetas, Evangelistas, 
Apostolos post etiam authenticorum 
plurimorum tractatores &c. Ep. | 


and its usages. 91 


name of tractators, but of the holy penmen themselves under 
the title of authenties. 

St. Austin°s and St. Jerom 59 often speak of preaching under 
the name of disputations. Tertullian® calls them allocutions ; 
dividing the whole service into these four parts, ‘ reading the 
Seripture, singing the Psalms, making allocutions, and sending 
up prayers. Among the Greeks ae are frequently called 
λόγοι, which answers to the Latin word sermones, and the 
English sermons. The most ancient name is that of evange- 
lium and εὐαγγελίζεσθαι, appropriated more peculiarly to the 
preaching of the Apostles, and therefore seldom or never 
ascribed to any others by ecclesiastical writers. A more 
general name in Scripture is that of διδασκαλία, doctrine and 
teaching : whence preachers of the word are called διδάσκαλοι, 
doctors and teachers, by St. Paul, (1 Cor. 12, 28 and 29.) which 
Vincentius Lirinensis®! observes to be the same as tractatores 


in after-ages. 


58 'Tract. 89. in Ioan. (t. 3. part. 2 
p. 719 6.) Sed quomodo id fieri pos- 
sit, si adjuvante Domino per nos 
demonstrari potest; quia hee dis- 
putatio est jam claudenda, nunc non 
potest.—Confess. 1.5. c. 13. (Ὁ. 1. p. 
118 a.) Et studiose audiebam dispu- 
tantem [Ambrosium scilicet] in po- 
pulo, non intentione qua debui, sed 
quasi explorans ejus facundiam, u- 
trum conveniret fame suc, an major 
minorve proflueret, quam preedica- 
batur; et verbis ejus suspendebar 
intentus.—Serm. 50. de Divers. [al. 
Serm. 356.| (t. 5. p. 1385 b.) Plus 
enim me delectat hujus verbi esse 
lectorem, quam verbi mei disputa- 
torem.—Serm. 81. de Divers. [al. 
Serm. 223.] (ibid. p. 967 a.) ... Qui 
episcopum vel τ πὴ de bonis 
moribus disputantem magnis voci- 
bus laudant &c. 

59 Ep. 22. [8]. 35.] ad Eustoch. c. 
15. (t. 1. p.117 6.) Post horam no- 
nam 1n commune concurritur, Psalmi 
resonant, Scripture recitantur ex 
more. Et, completis orationibus, 
cunctisque residentibus, medius, 
quem Patrem vocant, incipit dispu- 
tare. Quo loquente, tantum silen- 
tium fit, ut nemo alium respicere, 
nemo audeat exscreare. Dicentis 


St. Paul also uses the word κήρυγμα for 


laus in fletu est audientium, &c. 

60 De Anima, c.g. (p. 270a.) Jam 
vero prout Scripture leguntur, aut 
Psalmi canuntur, aut allocutiones 
proferuntur, aut petitiones delegan- 
tur, &c.—So frequently in Gregory 
the Great the sermon is called simply 
locutio. Vid. in Ezek. 1.1. Hom. 
5. ¢.1. (t.1. p. 1205 d.8.) In ea lo- 
cutione, que ad vos nudius tertius 
facta est—Hom. 9. in init. (ibid. p. 
1249 b. 6.) Caritati vestree colloqui- 
mur, eidem omnipotenti Deo gratias 
referentes, quia post tot opaca syl- 
varum, tandem leti ad campos exi- 
vimus, in quibus liberis gressibus 
locutionis nostra intrepidum pedem 
ponamus. ([Conf. 1. 2. Hom. 2. [8]. 
14. a. 5: (010: py 1321 8: 0:) [ἢ 
priori autem locutionum nostrarum 
parte, &c.—Hoc est homiliarum seu 
homeliarum, que Grace idem sig- 
nificant, quod sermones aut locu- 
tiones Latine. Ed. Bened. ad loc.— 
Hom. to. [al. 22.] n. 22. (ibid. p. 
1430 a. 8.) Nemo autem me repre- 
hendat, si post hance locutionem ces- 
savero, &c. Ep. ] 

61 Commonitor. 40. [al. 28.] c. 
28. (p. 345-)..-- Doctores, qui trac- 
tatores nunc appellantur. 


92 Of preaching XIV. iv. 


preaching in 1 Cor. 2, 4, and in many other places® of his 
Epistles: and so it is sometimes used by ecclesiastical writers 
after him. But we must carefully note, that more commonly 
the words κηρύσσειν and κήρυγμα among the Greeks, as also 
predicatio and predicare among the Latins, signify a very 
different thing, viz. that part of the deacon’s office which he 
performed as the common κήρυξ, or preeco of the Church, dic- 
tating the usual forms of prayer to the people, in which they 
were to join, and calling upon them as their guide and director 
in all other parts of divine service. This I have had occasion 
to speak more largely of in a former Book®, where we have 
particularly considered the ordinary office of deacons, and 
showed that they had no authority in ordinary cases either to 
preach or consecrate the eucharist, or baptize, but whatever 
they did of this kind was either in case of great necessity, or 
by special commission and direction. And therefore those 
ancient canons which speak of their predication®™ are not to be 
understood of their preaching sermons, but of their proclaiming 
to the people such directions in performing divine offices, as 
they were concerned to give them by virtue of their office, as 
the common heralds and criers of the Church. 

Ee ear 2. The deacons indeed, in cases of exigence, were allowed to 

office of | read the homilies of the Fathers, as they did the lessons of 

bishops and Serinture, which is the reason assigned by the Council of 


presbyters ; χρῆν 
in ordinary Vaison® for permitting them so to do, ‘ when the presbyter 


Preaching 


cases, and : a vp > 5 
ἜΠΕΙΘΕ was sick or infirm: for if deacons were worthy to read what 
deacons. Christ has spoken in the Gospel, why should they be thought 


unworthy to rehearse publicly the expositions or homilies of 
the Fathers?’ But excepting such cases, we very rarely find 


any permission so much as to 
For preaching anciently was 


62 See 1 Cor. 1, 21.—1 Cor. 14, 
15.—2 Tim. 4,17.—Tit.1, 3. 

«3 B, 2. ch. 20. ss. ro and 11. vol. 
1. pp. 258, 260. 

64° Vid iC. Ancyr. 1.2. {{ asp. 
1450 ἃ.) Πεπαῦσθαι δὲ αὐτοὺς πάσης 
τῆς ἱερᾶς λειτουργίας. τῆς τοῦ ἄρτον 
ἢ ποτήριον ἀναφέρειν, ἢ κηρύσσειν..--- 
C. Tolet..4. e395) ΠΡ] 2 Θ ( δ. Ρ. 
1716 c.).... Unum igitur orarium 
oportet Levitam gestare in sinistro 
humero, propter quod orat, id est, 


read an homily granted them. 
one of the chief offices of a 


preedicat. 

65 Vasens. 2. [al. 3.] c. 2. (t. 4. 
p. 1680 Ὁ.) Si presbyter, aliqua in- 
firmitate prohibente, per seipsum 
non potuerit predicare, sanctorum 
Patrum homili a diaconibus reci- 
tentur. Si enim digni sunt diaconi, 
que [al. diacones, quod] Christus 
in Evangelio loquutus est, legere : 
quare indigni judicentur, sanctorum 
Patrum expositiones publice reci- 
tare? 





and its usages. 93 


bishop: insomuch that in the African Churches a presbyter 
was never known to preach before a bishop in his cathedral 
church till St. Austin’s time, but the bishop always discharged 
this office himself, and St. Austin was the first presbyter in that 
part of the world that ever was allowed to preach in the pre- 
sence of his bishop, as has been shown out of Posidius the 
writer of his Life®, in a former book. It is true, in the Eastern 
Churches presbyters were sometimes allowed to preach in the 
great church before the bishop; but that was not to discharge 
him of the duty, for still he preached a sermon at the same 
time after them, as we shall see from the practice of Chry- 
sostom and Flavian at Antioch, and other examples hereafter. 
In the lesser churches of the city, and country about, this 
office was devolved upon presbyters, as the bishop’s proper 
assistants ; and the deacons, except in the forementioned cases, 
were not authorized to perform it. So that this office of 
preaching the Gospel was then esteemed the proper office of 
bishops and presbyters; the bishop discharging it personally 
in his cathedral church, in conjunction with his presbyters, or 
alone without them; and vicariously by his presbyters, where 
he could not be present in the lesser churches. There are a 
great many serious passages in the ancient records relating to 
this matter, as well in the imperial laws, as in the canons of the 
Church, and in the writings of the most considerable Fathers, 
partly impressing this as a necessary duty of the episcopal 
and pastoral function, and partly complaining of the neglect 
of it, and partly threatening censures and punishments to the 
offenders. 

St. Chrysostom on those words to Timothy, [1. 3, 3.] “A 
bishop must be apt to teach,—é.daxtikdv,” says, ‘ Other quali- 
fications, such as those, he must be sober, vigilant, of good 
behaviour, given to hospitality, §c., may be in subjects: but 
because a bishop ought to have those qualifications that belong 
to rulers, the Apostle therefore added, He must be apt to 


66 Cap. 5. See before, b. 2. ch. ἴσους εἶναι, δεικνὺς τὸ τῶν ἐπισκόπων 
3. Β: Δ Vode ἢ- 75: D202: ἐξαίρετον ἐπήγαγε. Διδακτικόν" τοῦτο 
67 Hom. το. in τ Tim. 3. p. 1569. γὰρ οὐκέτι ὁ ἀρχόμενος ἀπαιτεῖται" 
(t. 11. p. 599 4.) Σώφρονα, κόσμιον, μάλιστα δὲ τοῦτο πάντων προσεῖναι 
ἰλόξενον" ταῦτα ἐπειδὴ καὶ τῶν ἀρ- δεῖ τῷ ταύτην τὴν ἀρχὴν ἐγκεχει- 
χομένων ἔχουσιν οἱ πολλοὶ, δεῖ γὰρ ρισμένῳ. 
καὶ αὐτοὺς εἰς τὰ τοιαῦτα τοῖς ἄρχουσιν 


94 Of preaching XIV. iv; 


teach: for this is not required of subjects; but is most espe- 
cially required of those who have the office of governing com- 
mitted to them.’ And again, on those words to Titus, 1, 88} 
“ Holding fast the faithful word, as he hath been taught, (or, 
which relates to teaching,—rob κατὰ διδαχὴν Adyov,) that he 
may be able by sound doctrine both to exhort and to convince 
the gainsayers,” he says ©, ‘ St. Paul converted the world, not 
so much by his miracles, as by his continual preaching: and 
therefore a bishop must be able to exhort by sound doctrine, 
that is, to preserve his flock, and overthrow its enemies. And 
unless he be such an one, all is lost. For he that knows not 
how to oppose the enemy, and captivate every thought to the 
obedience of Christ, and pull down the vain imaginations of 
men, as he knows not how to teach according to sound doc- 
trine, so he ought to be far from the teaching throne,—zéppo 
ἔστω θρόνου διδασκαλικοῦ. Where it is observable, that Chry- 
sostom therefore calls the bishop’s throne the throne of doc- 
trine, or teaching throne, because preaching sound doctrine 
was so necessary a part of the bishop’s office, that he could not 
be without it. 

St. Ambrose? likewise, describing the office of a bishop, 
does it chiefly by styling it the office of teaching ; complaining 
modestly of his own hard fate, ‘in being forced against his will 
to take upon him the office of the priesthood, that is, to be 
made a bishop; which obliged him to teach others before he 
had well learned himself :’ for he was made bishop of a cate- 
chumen. Sidonius Apollinaris7° makes the same description 

63 Hom. 2. in Tit. p. 1703. (ibid. 


, > A ς A a r “ 
νόημα εἰς τὴν ὑπακοὴν TOU Χριστοῦ 


Ρ- 739 f.) Οὐχ ὁρᾷς Παῦλον τρεψά- 
δὶ 
μενον τὴν οἰκουμένην ἅπασαν, καὶ 
μείζονως ἰσχύσαντα καὶ Πλάτωνος, 
καὶ τῶν ἄλλων ἁπάντων ; ᾿Αλλ᾽ ἀπὸ 
τῶν σημείων, φησίν. Οὐκ ἀπὸ τῶν 
σημείων μόνον" εἰ γὰρ ἐπέλθοις τὰς 
Πράξεις τῶν ᾿Αποστόλων, πολλαχοῦ 
αὐτὸν εὑρήσεις ἀπὸ τῆς διδασκαλίας 
κρατοῦντα καὶ πρὸ τῶν σημείων' ἵνα 
δυνατὸς ἢ ἢ) καὶ παρακαλεῖν ἐ ἐν τῇ διδα- 
σκαλίᾳ τῇ ὑγιαινούσῃ, τουτέστι, πρὸς 
φυλακὴν τῶν οἰκείων, πρὸς ἀνατροπὴν 
τῶν ἐχθρῶν, καὶ τοὺς ἀντιλέγοντας 
ἐλέγχειν" τούτου γὰρ μὴ ὄντος, πάντα 
οἴχεται. “O γὰρ οὐκ εἰδὼς μάχεσθαι 
τοῖς ἐχθροῖς, καὶ αἰχμαλωτίζειν πᾶν 


καὶ λογισμοὺς καθαιρεῖν, ὁ οὐκ εἰδὼς 
ἃ χρὴ περὶ ὀρθῆς διδάσκειν διδασκα- 
λίας, πόρρω ἔστω θρόνου διδασκα- 
λικοῦ. 

69 De Offic. 1. τ. ο. 1. Titulus Ca- 
pitis. (t. 2. p. τ a.) Episcopi pro- 
prium munus docere oe 
C.1.n. 2. (ibid. p. 2 Ὁ.) Cum jam 
effugere non possimus officium de- 
cendi, quod nobis refugientibus im- 
posuit sacerdotii necessitudo, &c. 

70 7;..5. Kip. 3. {Ρ5320.)-- an 
dignissimo tantz professionis pon- 
dus impactum est, qui miser ante 
compulsus docere, quam discere, et 
ante presumens bonum predicare, 





§ 2. 


and its usages. 95 


of the office of a bishop, complaining in the like modest way 
with St. Ambrose, of the weight of the profession that was laid 
upon his shoulders, when, ‘by being made a bishop against his 
will, he was forced to teach before he had learned, and preach 
good to others, before he had done any himself: like a barren 
tree, when he had no works to show for fruit, he was forced to 
scatter words for leaves:’ meaning the necessity of preaching 
that was laid upon him by taking the office of a bishop. 

St. Cyril of Alexandria“! in like manner calls the office of a 
bishop ἀξίωμα διδασκαλικὸν, the dignity or honour of teaching: 
and in the sixth general Council72, where Maximus bishop of 
Antioch was degraded for his heresy, he is said ‘ to be removed 
from the throne of teaching,’ that is, from the episcopal office, 
of which preaching was a special ingredient. The rule of the 
Apostolical Canons7? is, ‘ that a bishop who neglects his clergy 
or his people, and teaches them not the rules of piety, shall be 
suspended ; and if he persists in his neglect, shall be deposed. 
For it was his office to teach the clergy as well as the people, 
and to expound the Scriptures to them.’ 

St. Jerom74 gives it as part of the character of Gregory Na- 
zianzen, ‘ that he was an eloquent teacher, and the master under 
whom he learned the Scriptures, as he explained them.’ Some 
would have excused themselves, by saying ‘they would teach 
the people by their example:’ to which St. Jerom 7 replies, 
‘that a bishop’s innocent conversation, without preaching, did 
as much harm by its silence, as it did good by its example. For 


quam facere: tanquam sterilis arbor, 
cum non habeam opera pro pomis, 
spargo verba pro foliis. 

71 Ep. ad Monach. in C. Ephes. 
partsaenc..250 (CC. t:)3.. Ρ- 225: 8.) 
Ei δὲ μὴ ἕλοιτο ταῦτα πρᾶξαι, ἀλλό- 
τριον αὐτὸν εἶναι καὶ ξένον τοῦ χοροῦ 
τῶν ἐπισκόπων καὶ τοῦ διδασκαλικοῦ 
ἀξιώματος. 

72 Act. 12. (t. 6. p. 937 6.) Οὐδα- 
pas ὁ θεῖος κανὼν παραδέχεται τοῦ 
λοιποῦ εἰς διδασκαλικὸν καθίσαι θρό- 
νον, &c. 

78 C. 58. (Cotel. fic. 50.] v. 1. p. 
445.) ᾿Επίσκοπος ἢ πρεσβύτερος, 
ἀμελῶν τοῦ κλήρου ἢ τοῦ λαοῦ, καὶ 
μὴ παιδεύων αὐτοὺς τὴν εὐσέβειαν, 
ἀφοριζέσθω" ἐπιμένων δὲ τῇ ῥᾳθυμίᾳ, 
καθαιρείσθω. 


> 


74 De Scriptor. Eccles. c. 117. 
(t. 2. p. 929.).... Vir eloquentissi- 
mus preceptor meus, quo Scriptu- 
ras explanante didici. 

75 Ep. 83. [al. 69.] ad Ocean. 
(t.1. p. 421 b.) Innocens enim et 
absque sermone [sacerdotis ] conver- 
satio, quantum exemplo prodest, 
tantum silentio nocet. Nam et la- 
tratu canum, baculoque pastoris lu- 
porum rabies deterrenda est.—Conf. 
Ep. 2. [al. 52.] ad Nepotian. (ibid. 
p. 262 d.) Quod Aaron et filios ejus, 
hoe episcopum et presbyteros esse, 
noverimus..... Recordemur spe, 
quod Apostolus Petrus precipiat sa- 
cerdotibus, Pascite eum, qui in vo- 
bis est, gregem Domini, &c.—See 
τ Pets5.)2- 


96 Of preaching XIV. iv. ἢ! 


the barking of the dog is as necessary as the shepherd’s staff, 
to terrify and beat off the fury of the wolves.’ 

Athanasius’7® gives a very pathetical exhortation to Dracon- 
tius, a bishop newly ordained. ‘ Now that you are made 
bishop,’ says he, ‘the people expect that you should bring 
them food from the doctrine of the Scriptures: but if, while 
they expect it, they suffer want, and you only feed yourself, 
what excuse will you have, when the Lord Jesus shall come, 
and find his sheep starving for want of food ?’ 

St. Austin, in one of his Homilies upon the Anniversary of his 
Ordination 77, represents this part of a bishop’s office with great 
concern, as a matter in which he was deeply interested, and 
nearly affected. First, he tells his people what a burden was laid 
upon him by God in the Prophet Ezekiel, (ch. 33.) which was the 
lesson appointed for that solemnity, wherein were these words, 
so full of terror: “I have made thee a watchman. If I say 
to the sinner, thou shalt surely die. and thou holdest thy peace, 
and he die in his sins; he indeed dies justly, and according to 
his desert in his sins; but his blood will I require at thy hands, 


&e 3) 


own office: 


Upon which he makes this reflection with regard to his 
“1 am a steward; 
money, but keep it by me, the Gospel terrifies me. 


if I lay not out my Lord’s 
I might 


say, indeed, what have I to do to be troublesome unto men, to 


76 Ep. δα Dracont. t.1. p. 954. 
(ied. “part. i. p: 208 b. n. 2.)... Kat 
περὶν [leg. πρὶν] μὲν λάβῃς τὴν τῆς 
ἐπισκοπῆς χάριν, οὐδεὶς ἐγίνωσκέ σε" 
γενόμενον δὲ λοιπὸν, οἱ λαοὶ προσδο- 
κῶσι ᾿Φέροντά σε τροφὴν αὐτοῖς, τὴν 
ἐκ τῶν Τραφῶν διδασκαλίαν. Ὅταν 
τοίνυν οἱ “προσδοκῶντες λιμώττωσι, σὺ 
δὲ σαυτὸν μόνον τρέφης, καὶ ἔλθῃ ὁ 
Κύριος ἡμῶν ᾿Ιησοῦς Χριστὸς, ἡμεῖς 
TE αὐτῷ παραστῶμεν, ποίαν σχοίης 
ἀπολογίαν, ὁ ὁρῶντος αὐτοῦ τὰ ἴδια πρό- 
βατα λιμώττοντα ; 

77 ΘΘΥΤΩ, 20. ἘΧ ΒΟ: ti ΤΟ: p> 72: 
[4]. Serm. 339.] (t-5- p- 1800 f, g.) 

. Quia erogator sum, non exactor. 
Si non erogem, et pecuniam servem, 
terret me Evangelium. Possem enim 
dicere, quid mihi est teedio esse ho- 
minibus, dicere iniquis : Inique agere 
nolite, sic agite, sic agere desistite? 
quid mihi est oneri esse hominibus? 
Accepi, quomodo vivam, quomodo 
jussus sum, quomodo preceptus 


sum; assignem quomodo accepi ; 
de aliis me reddere rationem quo 
mihi? Evangelium me terret. Nam 
ad istam securitatem otiosissimam 
nemo me vinceret. Nihil est melius, 
nihil dulcius, quam divinum scrutari, 
nullo strepente, thesaurum: dulce 
est, bonum est. Predicare, arguere, 
corripere, eedificare, pro uno quoque 
satagere magnum onus, magnum 
pondus, magnus labor. Quis non 
refugiat istum laborem? Sed terret 
Evangelium. Processit quidam ser- 
vus, et ait Domino suo, ‘Sciebam 
te hominem molestum, metere ubi 
non seminasti: servavi pecuniam 
tuam, nolui eam erogare, tolle quod 
tuum est. Si aliquid minus est, in- 
dica: si integrum est, noli mihi mo- 
lestus esse.’ Ait autem ille, ‘ Serve 
nequam, ex ore tuo te condemnabo : 
quare non dedisti pecuniam meam 
ad mensam et ego veniens cum usu- 
ris utique exegissem illam ὃ ἢ 


and its usages. 97 
say to the wicked, do not thus; do thus: desist from doing 
evil? What have I to do to be thus troublesome unto men? I 
have received how I ought to live myself, as I am enjoined, as 
I am commanded, I will return what I have received. What 
have I to do to give account of others? But the Gospel terri- 
fies me. There is nothing more pleasant than to seek after 
the divine treasure in quiet. This is sweet and good: but to 
preach, to reprove, to correct, to edify, to take the care of 
every other man upon myself, this is a great burden, a great 
weight, a great labour. Who would not fly from such a labour? 
But the Gospel terrifies me. There we read of a certain ser- 
vant who said to his Lord, I knew thee to be an hard man, 
reaping where thou hast not sowed, therefore I kept thy 
money; I would not lay it out; take that which is thine. To 
whom the Lord answered, Out of thine own mouth will I con- 
demn thee, O thou wicked servant. Thou oughtest to have 
given my money to the bank, that when I came, I might have 


received my own with usury.’ 


The curious reader may find a great deal more to the same 


purpose in St. Basil’s 


Hpistles7S and Gregory N azlanzen’s 79 


complaints, and those of Cyprian*®, which I care not here to 


transcribe. 


73 Ep. 61. [4]. 90.] ad Occident. 
(t. 3. part. τ. p. 259 ¢. n. I. ).... Qore 
καὶ ποιμένας ἀναδεικνύναι [Ὁ τοῖς 
ἴχνεσι τῶν πατέρων ἀκολουθοῦντας, 
καὶ τὸν λαὸν τοῦ Κυρίου μετ᾽ ἐπιστή- 
μης ποιμαίνοντας... --- ἂρ. 185. [4]. 
62.] ad Eccles. Pernas. (ibid. p.224 
c.) Περὶ δὲ τῶν λοιπῶν ἐκεῖνα παραι- 
νεῖν ἔχομεν, ὅτι προσήκει πᾶσαν aTro- 
θεμένους κατήφειαν ἑαυτῶν γενέσθαι, 
καὶ πρὸς τὴν ἀναγκαίαν πρόνοιαν τῆς 
ἐκκλησίας διαναστῆναι. ὅπως ἂν ὁ 
ἅγιος Θεὸς ἐπιμεληθῇ τοῦ ἰδίου ποιμ- 
νίου, καὶ παράσχοιτο ὑμῖν ποιμένα 
κατὰ τὸ αὐτοῦ θέλημα, ποιμαίνοντα 
ὑμᾶς μετ᾽ ἐπιστήμης.--- Πρ. 293. [8]. 
265.| ad Eulog. (ibid. part. 2. p. 592 
d. n. 2.) Ovi γελᾶται τὸ “μέγα τῆς 
εὐσεβείας μυστήριον, ὡς ἄνευ λαοῦ 
καὶ κλήρου ἐπισκόπων περιερχομένων, 
καὶ ὄνομα ψιλὸν περιφερόντων, οὐδὲν 
δὲ κατορθούντων εἰς προκοπὴν τοῦ 
εὐαγγελίου τῆς εἰρήνης καὶ σωτηρίας ; 

79 Orat. 1. de Fug. (t.1. p. 15 4.) 


Αὐτὴν δὲ τὴν τοῦ Memes διανομὴν, ἵνα 
BINGHAM, VOL. \ 


But nothing is more remarkable than what is said 


τελευταῖον εἴπω TO πρῶτον τῶν ἡμετέ- 
ρῶν, τοῦ θείου λέγω καὶ ὑψηλοῦ, καὶ 
ὃ νῦν πάντες φιλοσοφοῦσιν, εἰ μέν τις 
ἄλλος θαρρεῖ, καὶ πάσης [leg. πάσας 
διανοίας ὑπολαμβάνει, θαυμάζω τοῦτον 
ἐγὼ τῆς συνέσεως, ἵνα μὴ λέγω τῆς 
εὐηθείας.--(ὐναῦ. 32. (ibid. P- 519 b.) 
Οἱ δὲ τῆς ὠδῖνος ἐγγὺς, ὅσοι τὸ μὲν 
ἀσεβὲς φεύγουσι, τὸ δὲ εὐσεβὲς οὐ 
παρρησιάζονται, εἴτε οἰκονομίᾳ τινὶ 
χρώμενοι περὶ τὸν λόγον, εἴτε δειλίᾳ 
πρὸς τοῦτο Kataev youor.— Tract. de 
Episc., Latine. (t. 2. p. 304.) Quod 
orationem attinet, pedes esto, rusti- 
coque dicendi et imperito genere 
utitor, &c. 

80 De Laps. p. 123. (p. 89.) Epi- 
scopi plurimi, quos “et hortamento 
esse oportet ceteris et exemplo, di- 
vina procuratione contempta, procu- 
ratores rerum szecularium fieri, de- 
relicta cathedra, plebe deserta, per 
alienas provincias oberrantes, nego- 
tiationis queestuosee nundimas au- 
cupari. 


H 


98 Of preaching XIV. ive 


by St. Chrysostom 51 in his Homily upon the man, who was to 
account to God for ten thousand talents: where he thus repre- 
sents the account, which bishops must make to God: ‘ Not 
only secular magistrates,’ says he, ‘but the rulers of the 
Church,—rév ἐκκλησιῶν mpoectGres,—must render an account 
of their government and administration; and they above all 
others shall suffer bitter and grievous punishment. For they 
who are intrusted with the ministry of the word shall be 
examined most strictly and severely in the next world, whether 
they have not through sloth or envy neglected to speak any 
thing which they ought to have spoken; and whether they 
have demonstrated by their works and labour, that they have 
delivered all things faithfully, and concealed nothing that was 
profitable unto men. Again, he that has obtained the office 
of a bishop, by how much he is exalted to greater dignity, so 
much the more ample account shall he be required to give, not 
only of his doctrine or teaching, and care of the poor, but also 
of his examination and trial of those who are ordained, with a 
thousand other things of the like nature.’ Where it is evident, 
that teaching is reckoned as necessary a part of the bishop’s 
function as ordination: and as he proves the one from those 
words of St. Paul to Timothy, (1. 5. 22.) “ Lay hands suddenly 
on no man, neither be partaker of other men’s sins;” so he 
proves the other from those words of the same Apostle to the 
Hebrews, (13, 17.) “ Obey them that have the rule over you, 
and submit yourselves unto them: for they watch for your 
souls, as they that must give account.” Which, as he truly 
observes, is an argument full of terror. St. Chrysostom has 
abundance more to the same purpose in those excellent Books 
of the Priesthood, which were composed on purpose to describe 
the offices and duties of a bishop, among which he reckons the 
laborious work of making continual homilies’? and set dis- 


81: Hom. τ. t.5. p.9. (t. 8. p- 7.6.) 


Οὐχ οἱ ἔξωθεν δὲ μόνον ἄρχοντες, 
ἀλλὰ καὶ οἱ τῶν ἐκκλησιῶν προεστῶ- 
τες τῆς οἰκείας ἀρχῆς ὑφέξουσι τὸν 
λόγον" καὶ “μάλιστα οὗτοί εἰσιν, οἱ 
ἐπὶ πλέον τὰς πικρὰς καὶ βαρείας εὐθύ- 
νας ὑπέχοντες" καὶ γὰρ ὁ τοῦ λόγου 
τὴν διακονίαν ἐ ἐγκεχειρισμένος ἐξετασ- 
θήσεται μετὰ ἀκριβείας ἐκεῖ, εἰ μήτε 
ὄκνῳ, μήτε φθόνῳ παρεῖδέ τι τῶν 


δεόντων εἰπεῖν, καὶ διὰ τῶν ἔργων 
ἐπέδειξεν, ὅτι πάντα διεστείλατο, καὶ 
οὐδὲν ἔκρυψε τῶν συμφερόντων. Πάλιν 
ὁ τὴν ἐπισκοπὴν λαχὼν, ὅ ὅσῳ πρὸς μεί- 
ζονα ὄγκον ἀναβέβηκε, τοσούτῳ πλεί- 
ova ἀπαιτηθήσεται λόγον, οὐχὶ διδα- 
σκαλίας μόνον καὶ πενήτων προστα- 
σίας, ἀλλὰ καὶ χειροτονιῶν δοκιμασίας, 
καὶ μυρίων ἑτέρων. 

82 De Sacerdot. 1.5. c. 1. (t. 1. p- 





§ 2. 


99 


and its usages. 


courses*? to the people. And whereas some were ready to 
plead, that a good life was the main thing required, to excuse 
their want of knowledge, and study, and preaching, and dis- 
puting, he answers, ‘that both these qualifications were re- 
quired; they must not only do, but teach the commands of 
Christ, and guide others by their word and doctrine, as well as 
their practice: each of these had their part in the episcopal 
office, and were necessary to assist one another, in order to 
consummate men’s edification.’ With much more to the same 
purpose, which I here omit, because I have more fully repre- 
sented it in another Book 55, where I had occasion to treat of 
the general duties of the ecclesiastical function. 

What is thus pathetically pressed by private men, is more 
authoritatively enjoined by the laws of the Church and State, 
both concurring to enforce this duty. The Council of Lao- 
dicea®* speaks of it as a customary thing, ‘for the bishop to 
make always a sermon before the catechumens were dismissed.’ 
And the Council of Valentia*®® in Spain does the same, when it 
orders, ‘that catechumens, and penitents, and even heathens 
should be allowed to hear the bishop’s sermon, because they 
had experienced how that by this means many infidels had 
been brought over to the faith.” These Councils do not so 


421 a.) Ov yap μέχρις αἰσχύνης ἡ 
ζημία, ἀλλὰ καὶ αἰώνιος ἐκδέχεται κό- 
λασις" τὸ γὰρ, ἸΠείθεσθε τοῖς ἡγουμέ- 

(ours ΨΥ , Perr) δ,.ε ἦν 
νοις ὑμῶν καὶ ὑπείκετε᾽ ὅτι αὐτοὶ 
ἀγρυπνοῦσιν ὑπὲρ τῶν ψυχῶν ὑμῶν, 
ὡς λόγον ἀποδώσοντες" εἰ καὶ πρότε- 
ρον. εἶπον. ἀλλ᾽ οὐδὲ νῦν σιωπήσομαι" 
ὁ γὰρ φόβος ταύτης τῆς ἀπειλῆς συνε- 
χῶς κατασείει μου τὴν ψυχήν. 

85 1014..1.. 4. c. 8. (p.413 6.) Καὶ γὰρ 
οὗτος ὁ τελειώτατος τῆς διδασκαλίας 
ὅρος, ὅτ᾽ ἂν καὶ δι ὧν πράττουσι, καὶ 
δι᾽ ὧν λέγουσι, τοὺς μαθητευομένους 
ἐνάγωσι πρὸς τὸν μακάριον βίον, ὃν ὁ 
Χριστὸς διετάξατο" οὐ γὰρ ἀρκεῖ τὸ 
ποιεῖν πρὸς τὸ διδάσκειν. καὶ οὐκ 
» > > > -“ ΄ “ 
ἐμὸς ὁ λόγος, ἀλλ αὐτοῦ τοῦ Σωτῆρος" 
Ὃς yap, a, φησι, ποιήσῃ καὶ διδάξῃ, 
οὗτος μέγας κληθήσεται. Εἰ δὲ τὸ ποι- 
ῆσαι, διδάξαι ἢ ἦν, περιττῶς τὸ ) δεύτερον 
ἔκειτο᾽ καὶ γὰρ ἤρκει εἰπεῖν, ὃς ἂν 


- ποιή ‘vou’ νῦν δὲ τῷ διελεῖν ἀμ- 
non μόν τᾷ μ 


φότερα, δείκνυσιν, ὅτι τὸ μὲν τῶν 
Dod » A) ‘ \ -~ , Ν 2 
ἔργων ἐστὶ, τὸ de τοῦ λόγου, καὶ ad- 


λήλων δεῖται ἑκάτερα πρὸς τελείαν 
οἰκοδομήν. —Lbid. ee c. I. (p. 415 
a.) ᾿Επεὶ τόγε πρᾶγμα αὐτὸ σωτηρίας 
τε καὶ πολλῶν γίνεται πρόξενον ἀγα- 
θῶν, ὅτ᾽ ἂν τοὺς διακονουμένους εὕρῃ 
σπουδαίους τε ἄνδρας καὶ ἀγαθούς" τί 
οὖν τοῦτό ἐστιν; ὁ πολὺς πόνος, ὁ 
περὶ τὰς διαλέξεις τὰς κοινῇ πρὸς τὸν 
λαὸν γινομένας ἀναλισκόμενος. Gri- 
schov. | 

S45 B NG.tchQusi22 V2. 0.231. 

86. (9. τος {{ὔπὸ τ. 1500 6.) Περὶ 
τοῦ δεῖν ἰδιὰ πρῶτον μετὰ τὰς ὁμιλίας 
τῶν “ἐπισκόπων, καὶ τῶν κατηχουμένων 
εὐχὴν ἐπιτελεῖσθαι. 

86 C. 1. (t.4. Ρ. 1617 6.) Quatenus 
salutaria preecepta Domini nostri 
Jesu Christi, vel sermonem sacer- 
dotis, non solum fideles, sed etiam 
catechumeni, ac pcenitentes, et om- 
nes, qui ex diverso sunt, audire lici- 
tum habeant. Sic enim, pontificum 
preedicatione audita, nonnullos ad 
fidem attractos evidenter scimus. 


H 2 


100 Of preaching XIV. iva 


much enjoin bishops to preach, as presuppose it to be their 
constant and general practice. But the Council of Trullo 57 
speaks more expressly by way of injunction, ‘ that the rulers of 
churches,—tév ἐκκλησιῶν mpoectStas,—ought every day, but 
especially on the Lord’s-day, to teach all the clergy and people 
the words of truth and godliness, gathered out of the holy 
Scriptures.’ And in the imperial laws there are several edicts 
of the secular power to the same purpose. In the Theodosian 
Code there is one jointly made by the three emperors, Gratian, 
Valentinian, and Theodosius, which bears this title, De munere 
seu officio episcoporum in preedicando verbo Dei,—Of the 
duty and office of bishops in preaching the word of God. 
And the body of the edict*s charges all those with sacrilege, 
who either confound the sanctity of the divine law by ignorance, 
or violate it by neglecting to preach it: and the same law now 
stands inserted into the Justinian Code%9, under the charge of 
sacrilege, both in the title and the body of it also. In another 
law of Arcadius and Honorius% bishops are styled ‘the men 
who in their several districts are to govern the people, by in- 
stilling into them the doctrines of the Christian religion, and 
more especially the principles of subjection and obedience to 
civil magistrates, which were often violated by the tumultuous 
practices of the monks, who were under their inspection.’ And 
in another law of Theodosius all heretics are forbidden 


87 C.19. (t.6. p. 1151 c.) Ὅτι det 
τοὺς τῶν ἐκκλησιῶν προεστῶτας ἐν 
πάσαις μὲν ἡμέραις, ἐξαιρέτως δὲ ταῖς 
Κυριακαῖς, πάντα τὸν κλῆρον καὶ τὸν 
λαὸν ἐκδιδάσκειν τοὺς τῆς εὐσεβείας 
λόγους, ἐκ τῆς θείας Τραφῆς ἀναλεγο- 
μένους τὰ τῆς ἀληθείας νοήματά τε καὶ 
κρίματα. [Conf. C. Niczn. 2. 6. 2. 
(t. 7. p. 590 e.) ᾿Δνακρίνεσθαι δὲ ἀσ- 
ards ὑπὸ τοῦ μητροπολίτου εἰ προ- 
θύμως ἔχει ἀναγινώσκειν, kK. T. A.— 
( Ticinens. 6. Ἐ- (t.8. p.63 a.) Ut 
episcopi canonicas Scripturas οἵ 
sancta dogmata jugi meditatione dis- 
cutiant, et presbyteris ac clericis suis 
subtilius tractando et differendo oc- 
cultos sacrarum literarum thesauros 
aperiant: populis vero juxta ipso- 
rum capacitatem Dominicis et festis 
diebus verbum preedicationis impen- 
dere non negligant. Ep. ] 

88 Cod. 'heod. 1. 16. tit. 2. de 


Episcopis, leg. 25. (t. 6. p. 57.) Qui 
divine legis sanctitatem, aut nesci- 
endo confundunt, aut negligendo 
violant et offendunt, sacrilegium 
committunt. 

89 Cod. Justin. l.g. tit. 29. de 
Crimine Sacrilegii, leg. 1. (t. 4. p. 
2407.) Qui divine legis sanctitatem 
aut nesciendo omittunt, aut negli- 
gendo violant et offendunt, sacrile- 
gium committunt. 

90 Cod. Theod. 1.9. tit. 40. de 
Peenis, leg. 16.. (t..3: p..310.) Ad 
episcoporum sane culpam, ut cetera, 
redundabit, si quid forte in ea parte 
regionis, in qua ipsi populos Christi- 
ane religionis doctrine insinuatione 
moderantur, ex his que fieri hac 
lege jubemus, a monachis perpetra- 
tum esse cognoverint, nec vindica- 
verint. 

91 [bid. 1. 16. tit. 5. de Heereticis, 


101 


and its usages. 


‘either to teach or hear their profane doctrines in their unlaw- 
ful assemblies; more particularly they who were called bishops 
among them should not presume to teach the faith which 
they themselves had not, nor ordain ministers, when they 
themselves were really none.’ This supposes that the offices 
of ordination and preaching were equally the duties of catholic 
bishops, and that the pretence in heretical bishops to perform 
them was mere usurpation. And upon the whole it appears, 
that as preaching was an office originally invested in bishops, 
as supreme pastors of the flock of Christ; so by all the rules 
and laws of Church and State, and all the ties of religion, they 
were obliged to perform this duty with all assiduity and dili- 
gence, as we find they generally did out of the sense of the 
great obligation that was laid upon them. And some in the 
Romish Church, where this part of the episcopal function was 
for many ages scandalously neglected, have earnestly wished 
and laboured for the restoration and revival of it. Habertus 
pleads hard for it, and says one thing % particularly remarkable 
to excite those to whom he writes, ‘that he could aver upon 
certain experience in France, that there was more weight in 
the words of every bishop to the people, than in six hundred 
of the most eloquent and elaborate discourses of other men.’ 
But I return to the ancient Church. 

3. It being thus certain from what has been related that the The singu- 
work of preaching was ordinarily performed by bishops them- (2 Practice 
selves in their own church, either in conjunction with their Church of 

roy On ΤΕ Rome, in 

presbyters or without them: it is very wonderfully strange, paying no 
and even astonishing and surprising, to hear what Sozomen% pee 
. . . or severa. 
relates of the Church of Rome in his time, ‘ that they had no ages, noted 
sermons either by the bishop or any other ;’ which was con- aes ae 
trary to the custom of all other Churches: for at Alexandria Cassiodore. 


the bishop alone preached without his presbyters from the time 


orationibus atque elaboratis. 





leg. 24. (t.6. p. 141.) Nusquam pro- 
fana preecepta vel docere vel discere: 
ne antistites eorundem audeant fi- 
dem insinuare, quam non habent, 
et ministros creare, quod non sunt. 

92 Archierat. part. 7. observ. 5. 
(p.91.) Porro id scio expertusque 
sum, plus esse momenti in unius 
episcopi ad populum, quam in sex- 
centis aliorum quantumvis excultis 


9371. Ὁ. 19. (V. 2. P-.307- 1) 
Οὔτε δὲ ὁ ἐπίσκοπος, οὔτε ἄλλος τὶς 
ἐνθάδε ἐπ᾽ ἐκκλησίας διδάσκει" παρὰ 
δὲ ᾿Αλεξανδρεῦσι μόνος ὁ τῆς πόλεως 
ἐπίσκοπος" φασὶ δὲ τοῦτο οὐ πρότερον 
εἰωθὸς ἐπιγενέσθαι, ἀφ᾽ οὗ Δρειος, 
πρεσβύτερος ὧν, περὶ τοῦ δόγματος 
διαλεγόμενος ἐνεωτέρισε. 


102 Of preaching XIV. iv. 


of Arius: and in other Churches it was done by the bishop and 
presbyters together: but in the Church of Rome by neither 
the one nor the other. Pagi9t and Quesnel% think Sozomen 
must needs be mistaken, and that, being a Greek, he took this 
report up by uncertain rumour; because Pope Leo, in whose 
time Sozomen lived, not only preached constantly to the peo- 
ple, but declared it his duty so to do, professing that he was 
afraid it should be imputed to him as a crime, if he was want- 
ing in this part of his office and ministry. But Valesius 96, on 
the other hand, is very confident that Sozomen’s relation is 
true, because Cassiodore, who was a senator and consul, and 
prefectus-pretorio at Rome, has the same out of Sozomen in 
his Historia Tripartita, without any correction; and he says 


94 Critic. in Baron. an. 87. n. 3. 
[corrige, an. 55- n. 0. Kd! Ant 
werp. 1705.] (t. 1. p. 44.) At quis 
nescit hoc eis plerumque contingere, 
qui compendiis scriptitandis student, 

. .ut non minori cura errata exscri- 
bant, quam que sunt veritati con- 
sentanea.... Exemplo sit Sozomeni 
locus, quem in suam pariter Histo- 
riam transtulit Cassiodorus. Scribit 
ille, 1.7. c.19., In urbe Roma nec epi- 
scopus nec alius quisquam in ecclesia 
populum docet. Sed cum Sozomenus 
sedente Leone historiam suam scrip- 
serit, de hujus narrationis falsitate 
dubitari non potest, &c. 

95. Dissertat. 6. de Jejun. Sabbat. 
c. 6. (ap. Oper. Leon. M., Lugdun. 
1700. t. 2. p. 289.) Hoc falsum fu- 
isse probabile est, &c.—Ibid. Dis- 
sertat. 1. de Vit. Leon. ec. 8. (ibid. 
p- 137.) Immo primus omnium Ro- 
manorum pontificum istud muneris 
in se recepit, si qua Sozomeno fides, 
cum hee scribit; In eadem urbe 
(Roma) nec episcopus nec alius quis- 
quam in ecclesia populum docet. At 
Sozomeno hac in re assentiri vix ac 
ne vix quidem possumus. 

% [In Sozom. loc. supr. citat. 
(v. 2. p. 307. n. 4.) Mirum est; 
quod huic ait Sozomenus, Rome 
nec episcopum, nec alium quem- 
quam, in ecclesia sermonem habu- 
isse ad populum. Nec est, quod 
quis suspicetur, hic Sozomenum 
fali. Nam Cassiodorus, qui Rome 
vixerat, et Romanam ecclesiam fre- 


quentaverat, hunc morem ecclesize 
Romane retulit in Historia sua Tri- 
partita. Quod procul dubio facturus 
non erat, si id falsum esse compe- 
risset. Exstant quidem sermones 
Leonis pape, quos Rome habuit 
ad populum. Verum id recentius 
est Sozomeno. Nec ante Leonem 
papam sermones ullius Romani 
pontificis ad populum habitos pro- 
ferri posse existimo. Objiciet for- 
tasse aliquis sermonem Liberii papz, 
quem habuit Rome in ecclesia B. 
Petri, die natalis Dominici, presente 
Bononiensi episcopo, ad Marcelli- 
nam sororem Ambrosii et alias vir- 
gines, que tune virginitatem in ec- 
clesia profitebantur. Quem tracta- 
tum Ambrosius totum descripsit in 
lib. 3. de Velandis Virginibus. Sed 
responderi potest, hune Liberii ser- 
monem non fuisse ad populum, sed 
exhortationem duntaxat, et allocu- 
tionem ad Marcellinam virginem. 
Atqui Sozomenus hoc loco de ser- 
monibus loquitur, qui fiebant ad 
populum inter missarum solemnia, 
quas Greci ὡμιλίας vocant. Certe 
verbum διδάσκειν proprie de iis ser- 
monibus dicitur. Preeterea etsi con- 
cedamus, sermonem tune a Liberio 
habitum esse; nihil hoc facit ad- 
versus Sozomenum. Id enim extra 
ordinem factum est a Liberio in gra- 
tiam Marcelline. Sozomenus vero 
loquitur de more recepto atque usi- 
tato in ecclesia Romana. Grischov.] 





§ 3. 


and its usages 103 


further 97, ‘that no one can produce any sermons preached to 
the people by any bishop of Rome before those of Leo, which 
were not preached till after Sozomen wrote his history.’ I will 
not pretend to decide this controversy among these learned 
men; but only say, that however it was in Sozomen’s time, it 
seems to have been otherwise in the days of Justin Martyr, 
when he presented his Apology to Antoninus Pius, and the 
senate of Rome, where he lived and wrote at that time: for 
there®’, describing the business of the Christian assemblies on 
the Lord’s-day, he expressly says, ‘that after the reading of 
the writings of the Apostles and Prophets, the προεστὼς, the 
bishop or president of the assembly made a sermon to exhort 
and excite the people to the imitation of the good things they 
had heard read out of them.’ Where it must reasonably be 
supposed that writing at Rome, and to the Roman senate, he 
spake at least of the usual custom and practice of the Roman 
Church. And if it was otherwise in the time of Sozomen99, 
some alteration must have happened in the interval. Perhaps 
they might have taken up the custom of reading the homilies 
of famous writers among the lessons, or immediately after 
by the deacon, as I have shown before! they read in some 
churches the Homilies of Ephrem Syrus, and the books of Cle- 
mens Romanus, and Hermes Pastor; and in the old Lectiona- 
riums there are frequently lessons appointed out of the Ho- 
milies of St. Austin, St. Ambrose, and others, as it is now in 
the Roman Breviary; and this might supply the place of a 
sermon, till Leo brought up the ancient way of preaching in 
the Roman Church again, which was afterwards discontinued 
for five hundred years together, till Pius Quintus, like another 
Leo, revived the practice, as we are told by Surius?, one of 
their own writers. 


πρόκλησιν THs τῶν καλῶν τούτων μι- 


97 Serm. 3. [al. 33. cap. 1.] de 


Epiphania. (t. 1. p. 118.) Quamvis 
sciam, dilectissimi, quod sanctitatem 
vestram hodierne festivitatis causa 
non lateat, eamque secundum con- 
suetudinem evangelicus vobis sermo 
reseraverit; tamen, ut nostri nihil 
desit officii, loqui de eadem, quod 
Dominus donaverit, audebo. 

9 Apol. 2. (p. 98 4.) Eira παυ- 
σαμένου τοῦ ἀναγινώσκοντος, προε- 
στὼς διὰ λόγου τὴν νουθεσίαν καὶ 


μήσεως ποιεῖται. 

99 [Bp. Hooper (Discourse of 
Lent, part 1. ch. 9. note h. p. 145.) 
thinks a slight change of εἴτε for 
ovre, in the passage cited from So- 
zomen, (see n. 93, preceding) will 
best solve the difficulty. Ep. ] 

1 See ch. 3. s. 14. of this Book. 
pp- 75, 76. notes 11, 12, 16. 

2 Hist. ap. Blondel. Apol. s. 2. 
Observand. ad nn. 21,18. (p.58.).. 


104 Of preaching XIV. ivs 
ees 4, But there is another question must be resolved with rela- 
pe a tion to the ancient Church, that is, whether laymen were ever 
ag allowed by authority to make sermons to the people? That 
preach in ee 3 : : 5 : 
the ancient they did it in a private way as catechists in their catechetic 
Church. 


schools at Alexandria, and other places, there is no question. 
For Origen read lectures in the catechetie school of Alexandria 
before he was in orders®, by the appointment of Demetrius, 
and St. Jerom‘ says, there was a long succession of famous 
men in that school, who were called ecclesiastical doctors upon 
that account. But this was a different thing from their public 
preaching in the church. Sometimes the monks, who were 
only laymen, took upon them to preach publicly in the church: 
but this was opposed and censured as an usurpation of an office 
that did not belong to them. All monks anciently, considered 
only as monks, were no more than laymen, as I have fully 
shown in another place*®: and therefore as monks, they had 
no title to any part of the ecclesiastical office or function. 
Particularly St. Jerom® says, ‘ the office of a monk was not to 
teach, but to mourn.’ And/?, ‘that the case of the monks and 
clergy was very different from each other: the clergy are those 
that feed the sheep, the monks are among those that are fed.’ 
And, therefore, when some monks in the eastern parts about 
Antioch, presuming on their own qualifications and knowledge, 
took upon them to preach publicly in the churches, Pope Leo 
wrote two letters to Maximus®, bishop of Antioch, and Theo- 
doret?, to engage them to lay a restraint upon them, telling 


... Nunc vero pauciores e Romane 
ecclesiz communicatoribus praesu- 
les, paucissimi vero presbyteri, do- 
cendi labore defunguntur : inter ur- 
bicos pontifices vix unus ab anno 
Domini M. aliquoties, si Surio 
[Comment. Rer. in orbe Gest.] sin- 
gulari testi, fides, concionatus Pius 
V. obstupescentem miraculi novi- 
tate Romam perculit. 

3 Vid. Kuseb, 1. Ὁ Ὁ. 5: (ν τὸ Ρ: 
260. 15.) Ἔτος δ᾽ ἦγεν ὀκτωκαιδέκα- 
τον, καθ᾽ ὃ τοῦ τῆς κατηχήσεως προ- 
έστη διδασκαλείου. 

4 De Scriptor. Eccles. c. 36. (t. 2. 
Ρ. 861.)...Ubi a Marco evangelista 
semper ecclesiastici fuere doctores, 


6 Ep. 55. ad Riparium. [juxt. Ed. 
Vallars. Lib. cont. Vigilant. c. 16. ] 
(t. 2. p. 401 a.)....Monachus non 
docentis [4]. doctoris| sed plangentis 
habet officium. 

7 Ep. 1. [al. 14.] ad Heliodor. 
(t.1. p. 33 d.)... Alia monachorum 
est causa, alia clericorum : clerici 
pascunt oves, ego pascor. 

8 Ep. 60. al. 62. (ap. C. Calched. 
part. 3. 6. 17. CC. t. 4; p. 885 Ὁ) 
Illud quoque. . .convenit preecavere, 
ut preter eos, qui sunt Domini sa- 
cerdotes, nullus sibi jus docendi et 
predicandi audeant vindicare, sive 
sit 116 monachus, sive laicus, qui 
alicujus scientiz nomine glorietur. 

9 Ep. 61.ab.63. (CC... t. 2: pe 
1348 c.).. Adjicientes et illud, quod 


and its usages. 105 


them, ‘that besides the priests of the Lord, none ought to pre- 
sume to take upon them the power of teaching or preaching, 
whether he were monk or layman, whatever knowledge he 
could pretend to.’ Yet in some cases a special commission was 
given to a layman to preach, and then he might do it by the 
authority of the bishop’s commission for that time. Thus Eu- 
sebius!° says, Origen was approved by Alexander, bishop of 
Jerusalem, and Theoctistus of Czesarea, to preach and expound 
the Scriptures publicly in the church, when he was only a lay- 
man. And when Demetrius of Alexandria made a remonstrance 
against this, as an innovation that had never been seen or 
heard of before, that a layman should preach to the people in 
the presence of bishops; Alexander replied in a letter, and 
told him he was much mistaken, for it was an usual thing in 
many places, where men were well qualified to edify the bre- 
thren, for bishops to entreat them to preach to the people. 
As Euelpis was requested by Neon at Laranda, and Paulinus 
by Celsus at Iconium, and Theodorus by Atticus at Synada. 
These had all special directions from their bishops to preach : 
and therefore whatever other irregularity or novelty there 
might be in the thing, it was not liable to the charge of usurp- 


ation. 


nobis propter improbitatem mona- 
chorum quorundam regionis vestre 
verbo mandastis per vicarios nos- 
tros, et hoc specialiter statuentes, ut 
preter Domini sacerdotes nullus 
audeat predicare, seu monachus, 
sive ille sit laicus, qui cujuslibet sci- 
entiz nomine glorietur. 

ΕἸ ἘΞ 19: ἵν 1. p. 295 22) 
Ἐν Καισαρείᾳ τὰς διατριβὰς ἐποι- 
εἴτο᾽ ἔνθα καὶ διαλέγεσθαι, τάς τε 
θείας ἑ ἑρμηνεύειν Tpadas ἐ ἐπὶ τοῦ κοι- 
νοῦ τῆς ἐκκλησίας οἱ τῇδε ἐπίσκοποι, 
καίτοι τῆς τοῦ πρεσβυτερίου χειροτο- 
vias οὐδέπω τετυχηκότα, αὐτὸν ἠξίουν. 
Ὃ καὶ αὐτὸ γένοιτ᾽ ἂν ἔκδηλον, ἀφ᾽ ὧν 
περὶ τούτου Δημητρίῳ γράφοντες, 
᾿Αλέξανδρος ὁ Ἱεροσολύμων ἐπίσκο- 
πος καὶ Θεόκτιστος ὁ Καισαρείας, ὧδέ 
πως ἀπολογοῦνται" προσέθηκε δὲ τοῖς 
γράμμασιν, ὅτι τοῦτο οὐδέποτε ἠκού- 
σθη, οὐδὲ νῦν γεγένηται, τὸ, mapov~ 
των ἐπισκόπων, λαϊκοὺς ὁμιλεῖν" οὐκ 
οἶδ᾽ ὅπως προφανῶς οὐκ ἀληθὴ λέγων. 


Hallier", a famous Sorbonne doctor, is of opinion that 


΄ a ig , « 3 , 
Ὅπου γουν ευρισκονται Ot ἐπιτήδειοι 


πρὸς τὸ ὠφελεῖν τοὺς ἀδελφοὺς, καὶ 
παρακαλοῦνται τῷ λαῷ προσομιλεῖν, 
ὑπὸ τῶν ἁγίων ἐπισκόπων ὥσπερ ἐν 
Λαράνδοις Ἐὔελπις ὑπὸ Νέωνος" καὶ 
ἐν Ικονίῳ Παυλῖνος ὑπὸ Κέλσου᾽ καὶ 
ἐν Συνάδοις Θεόδωρος ὑπὸ ᾿Αττικοῦ.---- 
Epiphanius, Her. 64. Origen. n. 2. 
(t. τ. p. 525 c.) seems to say he was 
then a presbyter ; but it must be a 
mistake. Τὴν Παλαιστίνην, τουτέστι 
τῆς Ιουδαίας κατοικεῖν γῆν εἵλετο. 
᾿Ανελθὼν γοῦν εἰς τὰ “Ἱεροσόλυμα, καὶ 
ὡς τοιοῦτος “ἐξηγητὴς, καὶ λόγιος, 
προὐτρέπετο ἀπὸ τοῦ ἱερατείου" φασὶ 
γὰρ αὐτὸν καὶ πρεσβυτερίου κατηξιῶ- 
σθαι τὸ πρὶν, πρινὴ TOU θῦσαι. Προ- 
τρεπόμενοι προτρεπομένων δὲ, Petav. 
in marg. Ja ὡς ἔφην, αὐτὸν ἐπὶ τῆς ἐκ- 
κλησίας εἰπεῖν, κ.τ.λ. 

11 De Hierarch. Eccles. 1]. 1. ¢. 7. 
(p.67. summ.)...Laicis non nisi ex 
indulgentia illud attingere licere.-— 
Conf, ibid. Ὁ; 8. art. 4. (p. 79.).... 


106 Of preaching ΧΙ iva 


they might do it by permission: and he thinks this may be 
deduced from that canon of the fourth Council of Carthage 13, 
which forbids a layman to teach in the presence of the clergy, 
except they request him to do it. If this relate to public teach- 
ing in the church, it implies that they might do it by special 
indulgence and concession. 

The ancient author of the Comment upon the Epistles under 
the name of St. Ambrose !3 says, ‘ that in the beginning of 
Christianity, for the augmentation and increase of the Church, 
a general commission was granted unto all both to preach the 
Gospel and baptize, and explain the Scriptures in ecclesiastical 
assemblies. But when the Church had spread itself into all 
places, buildings were erected, and rulers and other officers 
were appointed, that no one among the clergy should presume 
to meddle with any office which he knew was not committed to 
his trust.’ And hence it was that deacons in his time did not 
preach to the people, nor the inferior clergy nor laymen bap- 
tize. What he says of the Apostles’ days must rest upon his 
authority. If he means an unlimited commission to all in gene- 
ral, without previous qualifications and examination of them, 
his opinion is certainly singular. But if he means only, that 
all who had extraordinary measures of spiritual gifts were 
allowed to exercise those gifts sometimes in preaching in public 
assemblies, without any external ordination besides the eift of 
the Spirit of prophecy, that is no more than what the best 
interpreters of those words of St. Paul, (1 Cor. 14, 31.) Ye may 
all prophesy one by one, commonly allow: that is, all who had 
the gift of prophecy, not every Christian, might use the word 
of exhortation !4 in the church. But then as such extraordi- 


At ubi 


Quod si vero legantur aliqui laici 
Scripturarum sacrarum explicatio- 
nem suscepisse, rarum sillud fuit 
nec nisi ob ecclesiz necessitatem 
vel utilitatem maximam indultum. 

12 Ὁ, 98. (t. 2. p. 1207 c.) Laicus, 
presentibus clericis, nisi ipsis ro- 
gantibus [8]. jubentibus], docere 
non audeat. 

13 In Eph. 4. [vv. 11, 12.] p. 948. 
(t. 2. append. p. 241 e.) Ut ergo 
cresceret plebs et multiplicaretur, 
omnibus inter initia concessum est 
et evangelizare et baptizare, et Scrip- 


turas in ecclesia explanare. 
autem omnia loca circumplexa est 
Ecclesia, conventicula  constituta 
sunt, et rectores et ceetera officia in 
ecclesiis sunt ordinata, ut nullus de 
clero [al. clericis] auderet, qui ordi- 
natus non esset, preesumere offi- 
cium, quod sciret non sibi creditum 
vel concessum. .... Hine ergo est, 
unde nunc neque diaconi in populo 
preedicant, neque clerici vel Ἰαϊοὶ 
baptizant. 

14 Vide Bezam in loc. (t. 3. p. 219.) 
Consolationem accipiant, παρακαλῶν- 


and its usages. 107 


§ 4, 5: 


nary gifts of the Spirit of prophecy were in a manner peculiar 
to the apostolical age, this could not be a rule to the following 
ages of the Church. And therefore when once these gifts 
were ceased, the Church went prudently by another rule, to 
allow none but such as were called by an ordinary commission 
to perform this office, except where some extraordinary natural 
endowments, such as were in Origen, answering in some mea- 
sure to those spiritual gifts, made it proper to grant a license 
to laymen to exercise their talents for the benefit of the 
Church. Or else when necessity imposed the duty on deacons 
to perform the office of preaching, when the bishop and pres- 
byters were by sickness or other means debarred from it. For 
the foresaid author plainly says that deacons in his time did 
not ordinarily predicare in populo, preach to the people, as 
being an office to which they had no ordinary commission. 
And the same is said by the author of the Constitutions!>, and 
many others'6. Therefore since deacons were not allowed this 
power, but only in some special cases, it is the less to be won- 
dered that after the ceasing of spiritual gifts it should gene- 
rally be denied to laymen. 

5. As to women, whatever gifts they could pretend to, they Women 
were never allowed to preach publicly in the church, either by enn τῆ 
the Apostle’s rules or those of succeeding ages. The Apostle preach. 
says expressly, “ Let your women keep silence in the churches: 
for it is not permitted unto them to speak: but they are com- 
manded to be under obedience, as also saith the law.” (1 Cor. 

14, 34.) And, “If they will learn any thing, let them ask 
their husbands at home ; for it is a shame for women to speak 





ται. Vel, exhortationem accipiant. 
Nam τὸ παρακαλεῖν tum hortari, tum 
consolari declarat.—Et Estium, (p. 
477.) Non omnes fideles: quia jam 
dixerat, c.12., Numquid omnes pro- 
phete ? Sed omnes prophetiee donum 
habentes, ut sensus sit,—Quam- 
vis ex Spiritu prophetico loquamini, 
mirari tamen non debetis quod ju- 
beam priorem tacere, et loquendi 
vices altari concedere. Nam in po- 
testate vestra est eum servare ordi- 
nem, ut singulatim alius post alium, 
etiam omnes prophetetis. Certe in 
eo, quod dicit omnes, permittere vi- 
detur ut aliquando plures tribus in 


uno conventu prophetent. 

1517: Ὁ. 6: 20. (Cotel..v. 1. ps 291-) 
᾿Αλλὰ μόνον τὸν μὲν πρεσβύτερον δι- 
δάσκειν, ἀναφέρειν, βαπτίζειν, εὐλο- 
γεῖν τὸν λαόν" τὸν δὲ διάκονον ἐξυ- 
πηρετεῖσθαι τῷ ἐπισκόπῳ καὶ τοῖς 
πρεσβυτέροις" τουτέστι, διακονεῖν" οὐ 
μὴν καὶ τὰ λοιπὰ διενεργεῖν. 

16 Vid. Vigil. Ep. ad Rustic. (CC. 
t. 5. Ρ. 554 d.) Adjecistis etiam ex- 
secranda superbia, que nec legun- 
tur, nec sine sui pontificis jussione 
aliquando ordinis vestri homines 
presumpserunt, auctoritatem vobis 
predicationis contra omnem con- 
suetudinem vel canones vindicare. 


108 Of preaching XIV; ave 


in the church.” (ibid. 35.) And again, “ Let the woman also 
learn in silence with all subjection. But I suffer not a woman 
to teach, nor to usurp authority over the man, but to be in 
silence.” (1 Tim. 2, 11.) And this rule was always strictly ob- 
served in the ancient Church. The same Council of Carthage 
which allows laymen to teach by permission, expressly forbids 17 
women to do it in any case: ‘Let not a woman, however 
learned or holy, presume to teach men in a public assembly.’ 
But they might teach women in private, as private catechists 
to prepare catechumens for baptism. For the same Council of 
Carthage requires this as one qualification in deaconesses 15, 
when they were ordained, ‘that they should be so well in- 
structed and expert in their office, as to be able to teach the 
ignorant and rustic women how to make their responses to the 
interrogatories which the minister should put to them in bap- 
tism, and how to order their conversation afterward.’ And the 
author of the Short Notes upon St. Paul’s Epistles, under the 
name of St. Jerom!9, says, ‘that deaconesses were thus em- 
ployed in all the Eastern Churches, both to minister to their 
own sex in baptism and in the ministry of the word, to teach 
women privately, but not in public.’ 

This matter was carried much further in many heretical 
assemblies: for they ordained women priests, which the author 
of the Constitutions 2° calls an heathenish practice: for the 
Christian law allowed of no such custom. Tertullian?! says 
they allowed women to teach and dispute in their assemblies, 
and to exorcize demoniacs, and administer baptism: all which 


17 Ὁ. 99. (t. 2. p.1207 d.) Mulier, ministrare videntur in baptismo, sive 


quamvis diactat ‘a sancta, viros in 
conventu docere non presumat. 

18 C. 12. (ibid. p. 1201 a.) Vidue 
vel sanctimoniales, quee ad ministe- 
rium baptizandarum mulierum eli- 
guntur, tam instruct sint ad ofh- 
cium, ut possint apto et sano ser- 
mone docere imperitas et rusticas 
mulieres, tempore quo baptizandee 
sunt, qualiter baptizatori interrogate 
respondeant, et qualiter, accepto bap- 
tismate, vivant. 

19 In Rom. 16, τ {{{τ|- Ρ». 808 δ᾽) 
Sicut etiam nunc in orientalibus 
diaconissee [mulieres] in suo sexu 


ministerio verbi, quia privatim do- 
cuisse foeminas invenimus, &c. 

20 L. 3. c. 9. (Cotel. ibid. p. 282.) 
Ei δὲ ἐν τοῖς προλαβοῦσι διδάσκειν 
αὐταῖς οὐκ ἐπετρέψαμεν, πῶς ἱερατεῦ- 
(τ: ταύταις παρὰ φύσιν τις Bp (om 
ρήσει ; 3 τοῦτο yap τῆς τῶν Ἑλλήνων 
τὸ ἀγνόημα, θηλείαις θεαῖς ἱερείας 
χειροτονεῖν, ἀλλ᾽ οὐ τῆς Χριστοῦ δια- 
τάξεως. 

21 De Prescript. c. 41. (p. 217 6.) 
Ips mulieres hereticee, quam pro- 
caces! que audeant docere, conten- 
dere, exorcismos agere, curationes 
repromittere, forsitan et tinguere. - 


and its usages. 109 


was expressly, he says 22, against the rule of the Apostle, 
(1 Cor. 14, 35,) which is so far from allowing them to teach, 
that it does not allow them to ask questions or dispute publicly 
in the church. And whereas some pretended the authority of 
St. Paul for this, from a book called The Acts of Paul and 
Thecla, he says that was a spurious book, and the author of it 
was convict and confessed the forgery, and was censured for it 
by the Church. The Montanists were a noted sect for giving 
this liberty to women, under pretence of inspiration by the 
Spirit: so that they had not only their prophetesses, such as 
Prisca and Maximilla, the first followers of Montanus, but also 
their women-bishops and women-presbyters, as Quintilla and 
Priscilla, who, as Epiphanius?3 and St. Austin 24 inform us, 
were dignified among the Pepuzians, a sub-division of the Mon- 
tanists, with the highest offices of the priesthood. Epiphanius?° 
brings the same charge against the Collyridians, so called from 
their offering collyria 36, or cakes, in sacrifice to the Virgin 


22 De Bapt. c. 17. (p. 231 a.) Pe- 
tulantia autem mulieris, que usur- 
pavit docere, utique non etiam tin- 
guendi jus sibi pariet: nisi si que 
nova bestia evenerit similis pristine : 
ut quemadmodum illa baptismum 
auferebat, ita aliqua per se eum con- 
ferat. Quod si que Paulo perperam 
ascripta sunt, ad licentiam mulie- 
rum docendi tinguendique defen- 
dunt; sciant, in Asia presbyterum, 
qui eam scripturam construxit, quasi 
titulo Pauli de suo cumulans, con- 
victum atque confessum id se amore 
Pauli fecisse, loco decessisse. Quam 
enim fidei proximum videretur, ut 
is docendi et tinguendi daret foeeminze 
potestatem, qui ne discere quidem 
constanter mulieri permisit ? Tace- 
ant, inquit, et domi maritos suos 
consulant.—De Virgin. Veland. c. 9. 
(p. 178 a.) Non permittitur mulieri 
in ecclesia loqui, sed nec docere, nec 
tinguere, nec offerre, nec ullius vi- 
rilis muneris, nedum_ sacerdotalis 
officii, sortem 5101 vindicare. 

23 Heer. 49. Pepuzian. ἢ. 2. (t. 1. 
p. 418 c.) ᾿Επίσκοποί τε παρ᾽ αὐτοῖς 
γυναῖκες, καὶ πρεσβύτεροι γυναῖκες, 
καὶ τὰ ἄλλα. 

24 De Her. c. 27. Pepuzian. (t. 8. 
p. 10 d.).... T'antum dantes mulie- 


ribus principatum, ut sacerdotio 
quoque apud eos honorentur. 

25 Her. 78. Antidicomar. n. 23. 
(t. I. pp. 1054 d. 1055 a.) Ὡς εἰς 
ὄνομα τῆς ἀειπαρθένου κολλυρίδα τινὰ 
ἐπιτελεῖν, καὶ συνάγεσθαι € ἐπὶ τὸ αὐτὸ, 
καὶ εἰς ὄνομα τῆς ἁγίας Παρθένου ὑπὲρ 
τὸ μέτρον τὶ πειρᾶσθαι ἀθεμίτῳ καὶ 
βλασφήμῳ. ἐπιχειρεῖν πράγματι, καὶ 
εἰς ὄνομα αὐτῆς ἱερουργεῖν διὰ Adee 
κῶν ὅπερ TO πᾶν ἐστιν ἀσεβὲς, καὶ 
ἀθέμιτον, ἠλλοιωμένον ἀπὸ τοῦ κη- 
ρύγματος τοῦ ᾿Αγίου Πνεύματος.--- 
Conf. Her. Collyrid. nn. 2, 3- (p. 
1059 d.) Kai οὐδαμοῦ γυνὴ ἱεράτευ- 
σεν" ἐλεύσομαι δὲ καὶ εἰς τὴν Καινὴν 
Διαθήκην᾽ εἰ ἱερατεύειν γυναῖκες Θεῷ 
προσετάσσοντο ἢ κανονικόν τι ἐργά- 
ζεσθαι ἐν ἐκκλησίᾳ, ἔδει μᾶλλον av- 
τὴν τὴν Μαρίαν ἱερατείαν ἐπιτελέσαι 
ἐν Καινῇ Διαθήκῃ. 

26 [Or rather from κολλυρὶς, as 
used by Epiphanius, where cited in 
the preceding note, which is the di- 
minutive of κολλύρα, a cake or roll 
of bread. ἹΚολλύριον, or κολλούριον, 
as in Hippocrates and other early 
writers, is properly a peculiar kind 
of eye-salve, so called from being 
made up in little cakes of the same 
sort of form as κολλύραι. See the 
Lexicons. See also before, b. 2. 


110 Of preaching XIV. iv. 


Mary, against whom he disputes at large, not only for their 
idolatry in offering sacrifice to her, but also for their presump- 
tion in putting women into the priest’s office; which was a 
thing never done among the people of God from the beginning 
of the world; and if it had been allowed to any, would doubt- 
less have been granted to the Virgin Mary. Firmilian, in his 
Letter to Cyprian, mentions another such woman among the 
Cataphrygians, who pretended by the Spirit of prophecy to 
preach, and pray, and baptize, and offer the eucharist in their 
public assemblies. So that this was a common practice among 
the heretics, but always refuted and opposed by the Church of 
God, which always kept strictly to the Apostle’s rule, not to 
suffer a woman to teach publicly in the church, whatever sanc- 
tity or learning she could pretend to, but to reserve this office 
to men, for whom it was originally appointed. 


Two or 6. Having thus examined what persons were allowed to 

three ser- 5 a no μ Ξ ae f 1 ᾿ 

mons some- execute this office, we are next to inquire after what manner It 

me in was performed. And here we may observe, that they had 
e same 5 . 

assembly, sometimes two or three sermons preached in the same assembly, 


first by the presbyters, and then by the bishop, who usually, 
when present, closed up this part of the service with his pater- 
nal exhortation. The Author of the Constitutions 27 gives this 


ch. 22. s. 7., the latter part of n. 49. Atque illa mulier, que prius per 


—Comp.Jerem.7,18....The women 
knead their dough to make cakes to 
the Queen of Heaven, §c. 039, 
there used, is from 113, @ small cake 
or wafer offered to the gods. Collate 
Gesenius with Buxtorf, who renders 
the word liba, popana, placente effi- 
giate, effigiem idoli habentes impres- 
sam, quod colebatur et cut offereba- 
tur, §c. The word is not noticed 
in Leigh’s Critica Sacra. ‘The Col- 
lyridians probably either continued 
or had revived this ancient idolatry, 
substituting another object of wor- 
ship for Astarte. Queen of Heaven, 
by the way, is among the titles 
ascribed to the Holy Virgin in the 
Mariolatry of the Jesuits. En. | 

26 Ep. 75. ad Cypr. p. 223. (p. 
323.).... Emersit istic subito que- 
dam mulier, que in extasi consti- 
tuta propheten se preferret, et, quasi 
Sancto Spiritu plena, sic ageret.... 


preestigias et fallacias deemonis, mul- 
ta ad deceptionem fidelium molie- 
batur, inter ceetera, quibus plurimos 
deceperat, etiam hoc frequenter ausa 
est, ut et invocatione non contemti- 
bili sanctificare se panem et eucha- 
ristiam facere simularet, et sacrifi- 
cium Domino, non sine sacramento 
solitee preedicationis, offerret ; bapti- 
zaret quoque multos usitata et legi- 
tima verba interrogationis usurpans, 
ut nil discrepare ab ecclesiastica re- 
gula videretur. 

27 LL. 2. Ὁ. τὴ (Cotel. v.(i-p- 
263.) Ὅταν ἀναγινωσκόμενον 7 τὸ 
Εὐαγγέλιον, πάντες οἱ πρεσβύτεροι 
καὶ οἱ διάκονοι καὶ πᾶς ὁ λαὸς στη- 
κετώσαν μετὰ πολλῆς Novyxias*.... 
καὶ, ἑξῆς παρακαλείτωσαν οἱ πρεσβύ- 
τεροι τὸν λαὸν, ὁ καθεὶς αὐτῶν, ἀλλὰ 
μὴ ἅπαντες" καὶ τελευταῖος πάντων ὁ 
ἐπίσκοπος, ὃς ἔοικε κυβερνήτῃ. 


§ 6, 


and its usages. 111 


rule about it: ‘When the Gospel is read, let the presbyters 
one by one, but not all, speak the word of exhortation to the 
people, and last of all the bishop, who is the governor or pilot 
of the ship.’ And that thus it was in the Eastern Churches, 
whose customs that author chiefly represents, appears evidently 
from St. Chrysostom’s sermons, which he preached when he 
was presbyter at Antioch. For in these 35. he plainly speaks 
of Flavian, the bishop, as designing to preach after him, whom 
he usually complimented in some such form as this: “ It is now 
time for me to keep silence, that our master may have time 
to speak.’ And again 29, ‘ Let us remember these things and 
now attend to the more perfect admonition of our good master.’ 
It would be as endless as it is needless, to relate all the pas- 
sages that occur in Chrysostom 2° or other writers, such as 
St. Basil 81, Gregory Nyssen®2, Theodoret 33, St. Austin3+, and 


28 Hom. 2. de Verb. Esai. t. 3. 
Ρ. 853. (t. 6. p. 111 Db.) Ῥενέσθω οὖν 
ἡμῖν καιρὸς τοῦ σιγῆσαι, ἵνα γένηται 
καιρὸς τῷ διδασκάλῳ τοῦ λαλῆσαι. 

29 Hom. 3. ibid. p. 864. (ibid. p. 
120 a.) Ταῦτα φυλάσσοντες ava- 
χωρήσωμεν οἴκαδε" μᾶλλον δὲ ταῦτα 
φυλάσσοντες δεξώμεθα καὶ τὴν τε- 
λειωτέραν τοῦ καλοῦ διδασκάλου, πα- 
ραίνεσιν" τὰ μὲν γὰρ ἡμέτερα, οἷα ἂν 
εἴη, ἔχει τὰ τῆς νεότητος δείγματα" τὰ 
δὲ τούτου, οἷα ἂν ἢ, πλείονι ἢ κεκόσ- 
μηται τῷ φρονήματι. 

30 Hom. 31. de Philogon. Ὁ 3 0: 
890. (t. τ. Ρ. 407 ".) ᾿Αλλ᾽ ὅμως ἐφ᾽ 
ἑτέραν ἀναγκαίαν ὑπόθεσιν 6 λόγος 
ἡμῖν ἐπείγεται" διὰ τοῦτο τῷ κοινῷ 
πατρὶ, καὶ (porn τοῦ μακαρίου Φι- 

ογονίου, ταῦτα καταλιπόντες εἰπεῖν, 
ἅτε ἀκριβέστερον ἡμῶν εἰδότι τὰ ἀρ- 
χαῖα πάντα, πρὸς ἑτέραν δημηγορίας 
ὁδὸν βαδιούμεθα.---Ἤοιη. 48. de Ro- 
man. t. 1. p.621. [de S. Roman. 
Orat. 11.] ((. 2. Ρ. 622 a.) Ἔβου- 
λόμην ἀ ἄχρι τέλους ἐ ἐγχορεῦσαι. τῇ τοῦ 
μάρτυρος ὑποθέσει" ἀλλ᾽ ὁ τῆς συμ- 
μετρίας ἐπέστη καιρὸς, καί μοι σιω- 
πᾷν ἐγκελεύεται" ὑμῖν τε γὰρ πρὸς 
ὠφέλειαν ἱ ἱκανὰ τὰ ῥηθέντα, καὶ ἀναγ- 
καῖα τοῦ πατρὸς τὰ διδάγματα πρὸς 


* [Montfaucon reads πολιῷ for πλείονι, which he defends thus: 
120.) Sic duo codices MSS. et sic legit Erasmus. 
Πολιῷ legendum ; nam hic comparat juventutem suam 


Editi πλείονι κεκόσμηται. 


τὸν τῶν ῥηθέντων ἁπαρτισμόν. --- 
Hom. 53. de Peenitent. ἔ. 1. p. 662. 
(ibid. p. 316 ce.) [juxt. Ed. Savil. 
Περὶ Νηστείας. 4. ὁ: ν΄ 820: 830:.. 
Ταῦτα ἀρκεῖ πρὸς διόρθωσιν" διόπερ 
ἀνάγκη. καταπαῦσαι τὸν λόγον᾽ καὶ 
γὰρ τῆς τοῦ πατρὸς φωνῆς ἐπιθυμῶ 
axodaa.—Conf. Hom. 59. de Ba- 
byl. p. 721. (ibid. p. 531.)—Hom. 
31. de Natal. Christ. t. 5. p. 476. 
(ibid. p. 354.) Hom. in Ps. 48. p. 
819: (5 5. \p..203:)).Hom. 36. ‘in 
1 Cor. p. 652. (t. 10. p. 332.) 

31 Hom. 18. in Barlaam. t. 1. p. 
448. (3 2: parti α- Ρ- 197 b.) ᾿Αλλὰ 
τί παιδικοῖς ἐλαττῶ τὸν ἀριστέα ψελ- 
λίσμασι : : Ταῖς μεγαλοπρεπεστέραις 
τῶν εἰς αὐτὸν ὕμνων παραχωρήσωμεν 
γλώτταις" τὰς beyadopavorepas τῶν 
διδασκάλων ἐπ᾽ αὐτῷ καλέσωμεν σάλ- 
πιγγας. ᾿Ανάστητέ μοι νῦν, ὦ λαμπροὶ 
τῶν ἀθλητικῶν κατορθωμάτων ζωγρά- 
fou, THY τοῦ στρατηγοῦ κολοβωθεῖσαν 
εἰκόνα ταῖς πεῖ τς μεγαλύνατε τέχ- 
vats, K. T. 

32 In suam Ordinat. (t. 2. p. 40 
d.) Οὐκ οὖν μηκύνωμεν ὑμῖν, ἀδελφοὶ, 
τὸ προοίμιον, ἐνασχολούμενοι τῷ 
θαύματι τῶν προλαβόντων" ἤδη κεκο- 
ρεσμένοι ἐστὲ, ἤδη ἐπλουτήσατε" ὁ δὲ 


(ad cale. p. 
Unus πλείω κεκόσμηται. 


Chrysostomus cum cana senectute Flaviani episcopi. Ep. ] 


Sermons 
every day 


112 Of preaching 


St. Jerom 35, who particularly reflects upon the contrary prac- 
tice in some Churches, meaning Egypt and Africa, where the 
bishops allowed none to preach but themselves; which he 
thought was an indecent contempt of their presbyters, as if 
they either envied or disdained to hear them; when yet the 
apostolical rule was, “ If any thing be revealed to another that 
sitteth by, let the first hold his peace: for ye may all pro- 
phesy, one by one, that all may learn, and all may be com- 
forted,” (1 Cor. 14, 30, 31.) When two or more bishops 
happened to be present in the same assembly, it was usual for 
several of them to preach one after another, reserving the last 
place for the most honourable person ; as St. Jerom 36 tells us, 
that Epiphanius and John, bishop of Jerusalem, preached 
together in the Church of Jerusalem: and nothmg was more 
common than this practice at Constantinople, where a multitude 
of bishops were often present to attend the court, or advise with 


ΧΙ 


the patriarch about the affairs of the Church. 
7. In some places they had sermons every day, especially in 


κόρος ἀπὸ γλυκασμάτων ἐστίν᾽ τού- 
τοις γὰρ ὑμᾶς ὁ προλαβὼν λύγος ἐτι- 
θήνατο. 

33 In 1 Cor. 14. p. 31. (t. 3. part. 
I, p. 262.) Αὕτη μέχρι τοῦ παρόντος 
ἡ τάξις ἐν ταῖς ἐκκλησίαις μεμένηκε, 
καὶ τῶν διδασκάλων οἱ μὲν ἐν ταύτῃ 
τῇ πανηγύρει, οἱ δὲ ἐν ἑτέρᾳ, τῷ λαῷ 
διαλέγονται. 

34 Serm. in Ps. 94. (t. 4. p. 1022 
ce.) Ego vellem, fratres, ut patrem 
nostrum potius audiremus: sed et 
hoc bonum est, ut patri obediamus. 
—In Ps. 95. (ibid. p. 1031 e.) Do- 
minus et frater meus Severus adhuc 
differt letitiam nostram de sermone, 
quem nobis debet.—In Ps. 131. 
(ibid. 1471 e.) Justum quidem erat, 
carissimi, ut fratrem potius audire- 
mus collegam meum, presentem 
omnibus nobis. Et modo non ne- 
gavit, sed distulit. Et ideo hoc 
indico caritati vestre, ut prior ob- 
temperarem jubenti. Extorsit enim 
miki, ut esset modo auditor meus, 
eo sane pacto, ut et ego sim ipsius. 

39 Ep. 2. [al. 52.] ad Nepotan. 
{t. I. p. 260 e.) Pessime consuetu- 
dinis est in quibusdam ecclesiis, 
tacere presbyteros, et prasentibus 


episcopis non loqui quasi aut invi- 
deant, aut non dignentur audire, 
&e. 

36 Ep. 61. ad Pammach. c. 4. [al. 
Lib. cont. Ioan. Hierosol. c. 11.] 
(t. 2. p.418 a.) Recordare, queso, 
illius diei, quando ad horam septi- 
mam inyitatus populus spe sola, 
quasi postea auditurus Epiphanium 
esset, detinebatur, quid tunc con- 
cionatus sis, nempe contra Anthro- 
pomorphitas, qui simplicitate rus- 
tica Deum habere membra, que in 
divinis libris scripta sunt, arbi- 
trantur, furens et indignans loque- 
baris: oculos et manus et totius 
corporis truncum in senem diri- 
gebas, volens illum suspectum fa- 
cere stultissimee hereseos.  Post- 
quam lassus ore arido, resupinaque 
cervice, ac trementibus labiis, con- 
ticuisti; et tandem totius populi 
vota completa sunt; quid tibi fecit 
delirus et fatuus senex ὃ surrexit, ut 
se indicaret pauca dicturum esse, 
salutataque et voce et manu ecclesia, 
‘Cuncta,’ inquit, ‘que locutus est 
collegio frater, etate fililus, contra 
Anthropomorphitarum hzresin bene 
et fideliter locutus est,’ &c. 


and its usages. 119 


§ 7. 
Lent, and the festival days of Easter. St. Chrysostom’s Ho- in some 
ane : 5 : aed i ᾿ times and 

milies upon Genesis were preached in a running course of tWO paces, 
Lents one day after another, as any one may perceive that 
peruses them. His famous Homilies De Statuis were preached 

in Lent after the same manner. And it were easy to note 

some scores of passages in his other sermons 37, especially in 

his first 38, third®9, and fifth 4° volumes, which make mention 

of their being preached successively one day after another. 

St. Jerom 11 observes the same practice among the monks of 
Egypt, where it was customary every day, after the singing of 

the Psalms, and reading of the Scriptures, and repeating of 

their prayers, for the Father, that was the title of the pres- 

byter that presided over them, to make them a sermon to 
elevate their minds to the contemplation of the glory of the 

next world, which made every one of them, with a gentle sigh 

and eyes lift up to heaven, to say within himself; “O that 

I had wings like a dove, for then would I flee away and be at 
rest!” [Ps. 55, 6.] Pamphilus, in his Apology for Origen 13, 
relates the same thing of him, that he was used to make ser- 


. 87 [The Author’s citations are 
here also according to the Editio 
Duceana. See before, b. 13. ch. 6. 
ἘΠ Wes 4: Ρ. 440: mM. 2:5) with) re- 
ference to the Paris Edition, 1609 
and that of Commelin 1617. For 
the reason assigned in the last part 
of my additional note on that place 
I have again preserved the double 
verifications, distinguished as before 
by B. and 5. Ep.] 

38 Τὶ 1.—Hom. 25. (B. t. 2. p. 
οὔ. S. t. 6. p. 519.)—Hom. 32. (B. 
ta deep. που S. abid../p..425.)-= 
Hem. 40..(B: t..2. p: 578« 5. ἐξ 5; 
Ῥ. 533-)—Hom. 41. (B. ibid. p. 585. 
S. ibid. p. 482.)—Hom. 46. (B. ibid. 
Ρ- 524. S. ibid. p.529.)—Hom. 49. 
(B. ibid. p. 628. 8. ibid. p. 637.) 
—Hom. 71. (B. ibid. p. 704. 8. ibid. 
p. 826.) 

39 T. 3. Expos. in Ps. 44. (B. Ὁ: 
5. p. 160. 8. t. 1. p. 631.)—Hom. 2. 
in Ps. so. (B. int. Spur. ibid. p. 
583 Ὁ. S. ibid. p. 702. 9.) Ta λεί- 
Wava τῆς χθεσινῆς τραπέζης ἀποδοῦ- 
ναι ὑμῖν βούλομαι σήμερον.--- τη. Γ. 
de Verb. Esai. (Β. t. 6. p. 95 b. S. 
t. 5. p. 127. 23.) Πολλὴν ὁρῶ τὴν 


BINGHAM, VOL. V. 


σπουδὴν ἐνδεικνυμένους ὑμᾶς εἰς ἔργον 
ἀγαγεῖν τὰ πρώην ἡμῖν εἰρημένα, 
κι τ. A.—Hom. 4. (B. ibid. p.120 d. 
S. ibid. p. 144. 23.) Adumpov ἡμῖν 
τήμερον τὸ θέατρον γέγονε, καὶ φαι- 
δρὸς ὁ σύλλογος. Τί ποτε ἄρα τὸ αἴτιον; 
τῶν χθὲς σπερμάτων καρπὸς, ὁ σήμε- 
ρον θερισμός" χθὲς ἐφυτεύσαμεν, καὶ 
σήμερον τρυγῶμεν.---οτη. 5. init. 
(B. ibid. p. 131 c. S. ibid. p. 151. 
20.) Φέρε, τήμερον, κ. τ. λ. 

40 T. 5. Hom. 2. de Lazar. (B. 
ἔς τὸ pe 270 ids 65 Ps 234031 s) ores 
"Ore τὸν περὶ τοῦ Λαζάρου πρώην 
ἐκίνησα λόγον κ. τ. A.—Hom. 30. (B. 
t. τ. p. 762. S.t. 5. p.418.)—Hom. 
34. (B. t. 2. p. 397. 8. ibid. p. 563.) 
—Hom. 48. (B. ibid. p. 512. S. t. 8. 
Ρ. 57-)—Hom. 56. (B. t. τ. p. 601. 
S. t. 6. p. 385.) —Hom. 62. (B. t. 2. 
ῃ- θη. 5:1. 5: p: 618.—Hom. 63; 
(B. ibid. p. 246. 5. {. 6. p. 68ο.) 

41 Kp. 22. ad Eustoch. c. 15. See 

before, b. 13. ch. 5. s. 7. V.4. p. 408. 
D8. 
42 Int. Oper. Origen. t. 1. p. 756. 
(ap. Galland. t..5: Ὁ: Ὁ: 6. TDs)... 
'Tractatus, quos pene quotidie habe- 
bat in ecclesia, &c. 


I 


114 Of preaching XIV. iva 
mons extempore almost every day to the people: and a man 
cannot look into St. Austin’s Homilies, but he will find refer- 
ences made almost every where 4? to the sermon made her, 
and hesterno die, the day before, which either denotes some 
day in the weekly course, or at least some festival of a martyr. 
For the festivals of the martyrs were always kept with great 
solemnity, and they never omitted to make a panegyrical 
homily upon those days, to excite the people to imitate the 
virtue of the martyrs. As appears from St. Austin’s Sermons 
De Sanctis, and in abundance throughout St. Chrysostom’s 
works 44 upon such occasions, [both according to Sir Henry 
Savil’s edition, and that of the Benedictines.] In France also 
Czesarius, the famous bishop of Arles, preached almost every 
day. For he is said, by the writer of his Life *5, to have made 
Homilies to the people frequently both at morning and even- 
ing prayer, that none of them might have the excuse of 
ignorance to plead in their behalf. And the Council of Trullo 
has a canon 16 to promote this practice. 


Sermons δ : 
twice ἃ day ὃ. And this leads us to another observation proper to be 
ἽΝ made in this matter, which is, that in many places they had 


eines. 58. Serm. 22 ἤν ΠΡ. 
569 e.) Hesternus sermo protractus 
debitorem me in hodiernum reli- 
quit.—In Ps. 63. (p. 618 b.) Hes- 
terno enim die multa audivit caritas 
vestra, nec hodie tamen huic festi- 
vitati [scil. Passioni S. Martyrum] 
negare potuimus nostram servitu- 
tem.—In Ps. 68. Serm. 2. (p. 700 f.) 
Posterior pars psalmi, de quo hes- 
terno die locuti sumus caritati 
vestree, hodie nobis explicanda re- 
manserat. — In Ps. 70. Serm. 2. 
(p. 733 c-) Commendavimus hesterno 
die titulum ejus, &c.—In Ps. go. 
Serm. 2. (p.g7od.).... Qui hester- 
no die sermoni affuistis, psalmum, 
quem cceperamus exponere, ne ad 
terminum perveniret, angustia tem- 
poris impedivit... Hoc, qui heri af- 
fuistis, recordamini: qui non affu- 
istis, agnoscite—In Ps. 101. Serm. 
2. (p. 1101 g.) Hesterno die audivi- 
mus cujusdam pauperis gemitum 
in oratione, &c.—Et passim in Ser- 
monibus de Tempore et de Sanctis. 

44 'T’. το Serm. de Philogon. (B. t. 


I. p.492.S.t.5. p. 505.)—Serm. 40. 
de Juventin. (B. t. 2. p.578. 8. ibid. 
Ῥ. 533-)—De Pelag. (B. ibid. p. 585. 
S. ibid. p.482.)—De Ignat. (B. ibid. 
Ρ.592. 8. ibid. p. 498.)—De Roman. 
(B. ibid. p. 611. S. ibid. p. 488.)—De 
Melit. (B. ibid. p. 518. S. ibid. p. 
537-)—De Julian. (B. ibid. p.671.8. 
ibid. p. 621.)—De Lucian. (B. ibid. 
p. 524. 5. ibid. p. 529.)—De Bernic. 
(B. ibid. p.634.S. ibid. p.473.)—De 
Eustath. (B. ibid. p. 603. δ. ibid. p. 
628.), &c.—See also what has been 
observed before of their preaching on 
Saturdays, and the stationary days, 
in the former book, ch. 9. ss. 2 and 
8. . 4. PP- 525, 527- : 

45 Cyprianus Gallus, s. Tolonensis, 
Vit. Ceesarii, c. 4. ap. Mabillon. de 
Curs. Gallican. c. 2. 5. 30. (p. 404.) 
Frequenter etiam ad matutinos et 
lucernarium propter advenientes re- 
citabat homilias, ut nullus esset qui 
se de ignorantia excusaret. 

46 C. 19. See before, s. 2. p. 100. 
He 87. ‘ 


§ 8. 


and its usages. 115 


sermons twice a day for the better edification of the people. 
Mr. Thorndike and Hamon L’Estrange, make a little question 
of this as to the extent of the practice. The former “7 says, 
‘there are examples of preaching as well evening as morning 
in the ancient Church, but only at particular times, and on 
particular occasions, and therefore he is not satisfied of any 
rule or custom of the Church.’ 
only prevailed at Czsarea in Cappadocia, where St. Basil 
lived, and at Cyprus.’ St. Basil preached some of his Homilies 
upon the Heraemeron49 at evening prayer. But he [L’E- 
strange] thinks Socrates °° confines the custom to those places, 


The other 48 says, ‘ the custom 


47 Thorndike, of Religious As- 
semblies, ch. 10. s. 94. p. 405. (Re- 
print, p. 376.) There are examples 
of preaching, &c. 

48 ],’Estrange, of Divine Offices, 
ch. 4. p.g8. (Reprint, p. 140.)... 
{Mr. Thorndike demands to see, 
what place these afternoon sermons 
had in the public service of the 
ancient Church? If by Church he 
intendeth the catholic and universal 
Church, or the greatest and most 
considerable parcels of it, that place 
I conceive cannot be found, nor is 
there any mention thereof any where, 
Cesarea of Cappadocia and Cyprus 
only excepted. Of these Socrates 
(Hist. 1. 9. [? 6.] c. 21.) saith: Ce- 
saree Cappadocie, et in Cypro, die 
Sabhatis et Dominica semper sub 
vesperam , accensis lucernis, presby- 
teri et episcopt Scripturas interpre- 
tantur....And this, I take, is the 
reason why St. Basil, who was bi- 
shop of that Caesarea, preached so 
many homilies, (evidently the se- 
cond, seventh, and ninth of his hex- 
aemeron,) at the evening.—See the 
next note. Ep. | 

49 In Hexaemer. Hom. 2. (t. I. 
part..t. ἢ. τό ἃ. ἢ. τὴ -Mexpois 
ἕωθεν ἐνδιατρίψαντες ῥήμασι τοσοῦ- 
Tov ἀποκεκρυμμένον τὸ βάθος τῆς 
διανοίας εὕρομεν, ὥστε τῶν ἐφεξῆς 
παντελῶς ἀπογνῶναι.--- Hom. 7. (ibid. 
Ρ. 97 d. n. ς.) Γένοιτο δὲ ὑμῖν καὶ ἐν 
τῇ μεταλήψει τῆς τροφῆς ἐπιτραπέζια 
διηγήματα, ὅσα τε ἕωθεν ὑμῖν καὶ 
ὅσα κατὰ τὴν ἑσπέραν ἐπῆλθεν ὁ λύγος. 
—Hom.9. (ibid. p. 112 ἃ. n.1.) Πῶς 
ὑμῖν ἡ ἑωθινὴ τῶν λόγων τράπεζα 


κατεφάνη; 

50 L. 6, 6. 21. [This citation is 
incorrect as well as the reference to 
Socrates by Hamon L’'Estrange, 
(see n. 48, preceding.) There is no 
ninth Book of Socrates, and ch. 21. 
of the siath has nothing whatever to 
the purpose. The passage occurs 
in the fifth Book, ch. 22. (Ed. Can- 
tabr. 1720. t. 2. p. 297. 15.) ‘Opoias 
καὶ ev Καισαρείᾳ τῆς Καππαδοκίας καὶ 
ἐν Κύπρῳ, ἐν ἡμέρᾳ Σαββάτου καὶ 
Κυριακῆς ἀεὶ περὶ ἑσπέραν μετὰ τῆς 
λυχναψίας οἱ πρεσβύτεροι καὶ ἐπί- 
σκοποι τὰς Γραφὰς ἐξερμηνεύουσι. 
The title of the chapter (p. 291.) is, 
Judicium hujus Historie scriptoris 
de discrepantia, que quibusdam in 
locis cernitur, tam in Festo Paschalt 
quam in Baptismo, et Jejuniis, et 
Collectis, aliisque Ecclesiasticis Ri- 
tibus. The chapter is one of great 
value by reason of its unequivocal 
testimony to the diversity of prac- 
tice in different orthodox Churches 
of the Historian’s era, 439; and it is 
rather remarkable that my ancestor 
should have committed the same 
mistake as Hamon L’Kstrange had 
done before him, especially con- 
sidering that he cites other paris of 
this chapter no less than twenty 
times in various places of his work, 
and the very passage in question, 
word for word, in his second book, 
eh, 8. Ε- 4- (388. ν- I. p76. H. 953) 
where he speaks of preaching as one 
of the episcopal offices. His first 
volume, however, containing that 
book was published in 1710; his 
fifth, containing the fourteenth book, 


12 


116 Of preaching 


because he speaks of it ‘as a peculiar usage of those places to 
have sermons made by bishops and presbyters on Saturdays 
and Sundays at candle-light in the evening.’ Bishop Wetten- 
hal 5! was of a different judgment: he thinks that in cities and 
greater churches it was usual ‘for the pastors to preach on 
Sundays both morning and afternoon.’ And he supports his 
opinion from several testimonies of Chrysostom, who entitles 
one of his Homilies 52, ‘An exhortation to those who were 
ashamed to come to sermon after dinner.’ And in another 58, 
he inveighs against them, who condemned his usage of preach- 
ing after dinner, as a new and strange custom, telling them, 
‘he had much more reason to condemn that wicked custom 
then prevailing among some, to rise from table to sleep.’ In 
another place °* he defends his practice from our Saviour’s long 
sermon to his disciples after his last supper, and in another 
Homily, preached to the people of Antioch, he>> highly com- 
mends them ‘for coming to church in the afternoon in a full 


audience.’ All these are cited by Wettenhal, to which may be 


XIV. iv. 


added what he says in his Homily of Satan’s Temptations °°, 


and consequently the passage before 
us, not till nine years afterwards. 
Had his valuable life been spared for 
the publication of the new edition 
which he contemplated, without 
doubt this error would have been 
detected and removed. Ep. | 

5! Duty of Preaching, ch. 3. (p. 
779.) Upon the whole then it is 
evident that it was the practice of 
the Primitive Church to spend the 
Lord’s-day wholely, as far as was 
consistent with necessities and ho- 
nest conveniences, in holy exercises; 
and particularly that at least in cities 
and greater churches, it was usual 
that the pastors thereof preached on 
that day, forenoon and afternoon. 

ὅ2 Hom. Io. in Gen. (145 pet 
d.) Προτροπὴ πρὸς τοὺς ἐρυθριῶντας 
μετὰ τὴν. ἑστίασιν παραβαλεῖν τῇ συν- 
ἄξει κατὰ τὴν ἑσπέραν, ΚΗ ΤΟΝ 

53 Hom. 1. de Lazar. (t. 1. p. 719 
6.) Οἶδα, ὅτι πολλοὶ καταγνώσονται 
τῶν λεγομένων, ὡς καινήν τινα καὶ 
παράδοξον συνήθειαν εἰσαγόντων τῷ 
βίῳ: ἀλλ᾽ ἐγὼ μειζόνως τῆς πονηρᾶς 
καταγνώσομαι συνηθείας, τῆς νῦν κα- 
τεχούσης ἡμᾶς" ὅτι γὰρ μετὰ τροφὴν 


καὶ τράπεζαν, οὐχ ὕ ὕπνον, οὐδὲ εὐνὴν, 
ἀλλ᾽ εὐχὰς καὶ θείων γραφῶν ἀνάγ- 
νῶσιν διαδέχεσθαι χρή. 

54. Hom. 9. ad Popul. Antioch. p. 
121. (2 97 d.) Ὃ τραπέζης, ὡς 
ἔοικε, μετασχὼν αἰσθητῆς ἐνόμισεν 
ἀνάξιον εἶναι, μετὰ τροφὴν αἰσθητὴν 
ἐπὶ θείων λογίων ἀκρόασιν ἐλθεῖν" 
ἀλλ᾽ οὐ δικαίως τοῦτο νομίζουσιν" οὐδὲ 
γὰρ ἂν, εἰ τοῦτο ἢν ἄτοπον, τοὺς μα- 
κροὺς καὶ πολλοὺς ἀνήλωσεν 6 Χρι- 
στὸς λόγους μετὰ τὸ δεῖπνον ἐκεῖνο τὸ 
μυστικόν. 

55 Hom. Io. ibid. p- 131. (ibid. p. 
105 4.) Χαίρω καὶ συγχαίρω πᾶσιν 
ὑμῖν, ὅτι τὴν παραίνεσιν ἡμῶν, ἣν 
ὑπὲρ τῶν μὴ νηστευόντων καὶ διὰ 
τοῦτο ἀπολιμπανομένων ἐποιησάμεθα 
πρώην, εἰς ἔργον ὑμεῖς ἐξηνέγκατε" καὶ 
γὰρ πολλοὺς οἶμαι τῶν ἠριστηκότων 
παρεῖναι τήμερον, καὶ τὸν καλὸν ἡμῖν 
σύλλογον τοῦτον πληροῦν. 

56 Hom. 25. de Diabolo ‘Tentatore, 
t. ¥. p: 318. (ibid? p: 260 d.) Ὁ μὲν 
᾿Ισαὰκ, ἐπιθυμήσας ποτὲ ἄριστον ἐκ 
τῶν χειρῶν τοῦ παιδὸς φαγεῖν, τὸν 
παῖδα εἰς τὴν θήραν ἐξέπεμψεν ἐκ τῆς 
οἰκίας" οὗτος δὲ ὁ ᾿Ισαὰκ ἐπιθυμήσας 
ἄριστον ἐκ τῶν ἡμετέρων χειρῶν 


§ 8. 


117 


and its usages. 


‘that the bishop attended his sermons, which he preached both 
morning and afternoon.’ For that sermon was preached in the 
afternoon the same day, that he had preached his twenty-first 
sermon to the newly-baptized, as he there expressly tells us. 
So again it appears that the fifteenth and nineteenth Homilies 
to the people of Antioch against oaths *7 were preached on the 
same day. And his Homily of bearmg Reproof patiently was 
an evening sermon. For there 55 he thus addresses himself to 
the people: ‘Be not weary, though the evening now be come 
upon us. For all eur discourse is in defence of Paul, that Paul, 
who taught his disciples three years night and day.’ In his 
Homily upon Elias and the Widow °9, he says, one of his Lent 
discourses ‘was broken off by the evening coming upon them.’ 
And in one of his Homilies upon Genesis ®, he as plainly 
intimates, that he was then preaching an evening sermon; for 
he makes this apostrophe to the people: ‘I am expounding 
the Scriptures, and ye all turn your eyes from me to the 
lamps, and him that is lighting the lamps. What negligence 
is this, so to forsake me and set your minds on him! For 
I am lighting a fire from the holy Scriptures, and in my 


> ΄ - ΄ e > 
328 a.) Ἔν ταῖς ἡμέραις, αἷς ἐνη- 
στεύομεν ἅπαντες, τοὺς περὶ τῆς 
’ , ¢ , 
ἐλεημοσύνης πολλάκις ἑλόμενος κι- 
νῆσαι λόγους, ἐξεκρουόμην, τῆς ἐσ- 
πέρας καταλαμβανούσης καὶ τοῦ λόγου 


λαβεῖν, οὐχ ἡμᾶς ἐξέπεμψεν ἐκ “τῆς 
οἰκίας, ἀλλ᾽ αὐτὸς πρὸς τὴν ἡμετέραν 
ἔδραμε τράπεζαν. Τί τούτου φιλο- 
στοργύτερον γένοιτ᾽ ἄν; τί δὲ τα- 
πεινότερον 5 ὃς οὕτω θερμὴν ἐπι- 


δείξασθαι τὴν ἀγάπην κατηξίωσεν, καὶ 
τοσοῦτον καταβῆναι ἠνέσχετο: Διά 
TOL τοῦτο καὶ ἡμεῖς, καὶ τὸν τόνον τῆς 
φωνῆς, καὶ τὴν δύναμιν τῶν πολλῶν * 
καταβαλόντες ἀπὸ τῆς ἑωθινῆς δια- 
λέξεως, ἰδόντες τὴν πατρικὴν ὄψιν, 
εὐθέως ἐπελαθόμεθα τῆς ἀσθενείας, 
ἀπεθέμεθα τὸν ὄκνον" κ. τ. X. 

57 Hom. 15. t. 1. Ρ. 198. (ibid. p. 
151.)—Hom. το. ibid. (ibid. p. 188.) 

58 Hom. 13. t. 5. Ῥ. 722. (t. 3. Ρ. 
125 a.) Ὑμεῖς δὲ μὴ ἀποκάμητε, κἂν 
ἑσπέρα καταλάβοι" ὑπὲρ γὰρ τοῦ 
Παύλου πᾶς ἡμῖν ὁ λόγος, Παύλου 
τοῦ τριετίαν νύκτα καὶ ἡμέραν τοὺς 
μαθητὰς διδάσκοντας. 


59 Hom. 54. ibid. p. 722. (ibid. p. 


διακοπτούσης ἡμῖν τὸν δρόμον. 

60 Hom. 4. in Gen. t. 2. p. 902. 
(t. 4. p.662 c.) Περὶ Tpapar ὑ ὑμῖν 
διηγούμεθα, ὑ ὑμεῖς δὲ, τοὺς ὀφθαλμοὺς 
ἀποστήσαντες ἡμῶν, πρὸς τὰς λαμ- 
πάδας καὶ τὸν τὰς λαμπάδας ἅπτοντα 
μετεστήσατε, καὶ πόσης τοῦτο ῥαθυ- 
μίας, ἡμᾶς ἀφέντας τούτῳ προσέχειν 5 
πῦρ ἀνάπτω κἀγὼ τὸ ἀπὸ τῶν Τραφῶν, 
καὶ ἐπὶ τῆς “γλώττης τῆς ἡμετέρας 
λαμπάδιον καίεται, τὸ τῆς διδασκαλίας" 
τοῦτο μεῖζον καὶ βέλτιον τὸ φῶς 
ἐκείνου τοῦ φωτός" οὐ γὰρ δὴ θρυαλ- 
λίδα διάβροχον ἐλαίῳ, καθάπερ οὗτος, 
ἐξάπτομεν, ἀλλὰ ψυχὰς ἐν εὐσεβείᾳ 
ἀρδομένας τῇ τῆς ἀκροάσεως ἀνάπτο- 
μεν ἐπιθυμίᾳ. 


* [The Benedictine reads ποδῶν for πολλῶν, and remarks (vid. not. in loc. ad 


calc. p. 260.) .. 


Hane lectionem affert in notis Fronto Duczus, que utique vera 


et germana est; contra vero illa, quam preefert edit. Morel., τῶν πολλῶν, vitiata, 


ut ex serie liquet. Ep. ] 


118 Of preaching XIV: iv, ἢ 


tongue is a burning lamp of doctrine. This is a greater and a 
better light than that. For we do not set up a light like that 
moistened with oil, but we inflame souls, that are watered with 
piety, with a desire of hearing.’ The whole allusion and simili- 
tude shows, that he was preaching an evening sermon, when 
candles were lighting, which gave him the hint to draw the 
comparison between the material light of the lamps, and the 
spiritual light of the Seriptures. And im his third Homily of 
Repentance 51, to name no more, he says, ‘he would continue 
his discourse to the evening,—éos ἑσπέρας, παῖ he might 
finish the subject he was then handling.’ From all which it 
is apparent, this was no occasional usage in St. Chrysostom’s 
church, but his constant and ordinary practice. 

In the Latin Church we sometimes meet with examples 
of this kind, though not so frequent. St. Austin not only 
preached every day, but sometimes twice on the same day; as 
is evident from the two sermons on the 85th Psalm®, in the 
latter of which he says, ‘he had preached before in the morn- 
ing, and remained in their debt for the afternoon.’ Gauden- 
tius® also, bishop of Brixia, speaks of his haying preached 
twice on the vigil before Easter. And it is probable, the same 
solemnity was observed in like manner in other places. For at 
this solemnity especially they made a distinction in their ser- 
mons, preaching one to the catechumens, and another to the 
neophytes, or persons newly baptized. As Gaudentius says in 
the same place, ‘that his second sermon was preached to the 
neophytes.’ The like is said by St. Ambrose®, and Theodo- 


61 fom. 3. [Bened. 8. Savil. 4.1  giliarum secundo tractatu ....con- 


de Peenitent. t. 4. p. 589. (t. 2. Ρ. 
342 6.) Οὐκ ἀφίσταμαι ἕως ἑσπέρας, 
ἕως οὗ αὐτὸ λύσω. 

62 In Ps. 88. Serm. 2. (t. 4. Ὁ. 945 
d.) Ad reliqua psalmi, de quo in ma- 
tutino locuti sumus, animum inten- 
dite, et pium debitum exigite. 

63 Tract. 4. (ap. Bibl. Max. t. τ 
p- 949 c.) Carnalem Judaicz Paschee 
observantiam, spiritualibus typis re- 
fertam, trino jam tractatu docuimus; 
semel hesterno die, et bis in vigi- 
lis. 

64 Tract. δὶ (bid...py osonasAs) 

εν Quia oportebat in ila nocte vi- 


grua neophytis explanari. 

69 De lis qui mysteriis initiantur, 
[al. De Mysteriis] 6.1.1. 1.(t.2. p.325 
b.) Demoralibus quotidianum sermo- 
nem habuimus, cum vel patriarcha- 
rum gesta, vel proverbiorum lege- 
rentur precepta; ut his informati 
atque instituti assuesceretis majo- 
rum ingredi vias, eorumque iter car- 
pere, ac divinis obedire oraculis ; 
quo, renovati per baptismum, ejus 
vitee usum teneretis, que ablutos 
deceret. Nunc de mysteriis dicere 
tempus admonet, atque ipsam 88- 
cramentorum rationem edere: quam 


§ 8, 9. 119 


ret, and St. Austin ®7, as 1 have had occasion to show in an- 
other place®s, in speaking of the distinction that was made be- 
tween the catechumens and the faithful: to the former they 
preached only upon moral subjects, to the latter upon mystical 
points of religion, and abstruser articles of faith. Therefore St. 
Austin says in another place®, ‘there were some points which 
required more intent auditors, and therefore the preacher was 
not to hasten them, but defer them to another opportunity.’ 
And in another Homily upon Easter-day7°, he excuses the 
shortness of it, ‘ because he was to preach again to the infants,’ 
as they tlfen called all persons newly baptized. Cyril’s Mystical 
Catechisms were of this kind. And probably those Mystical 
Homilies of Origen, whereof he wrote two books, mentioned by 
Ruffin and St. Jerom7!, were of the same nature. However, 
we have seen sufficient evidence otherwise for more sermons 
than one upon the same day upon many occasions. 

9. But this is chiefly to be understood of cities and large Not so fre- 
churches: for in the country-parishes there was not such fre- eee 
quent preaching. St. Chrysostom 73 says, ‘they that lived in villages. 
the city enjoyed continual teaching ; but they that dwelt in the 
country had not such plenty: therefore God compensated this 
want of teachers with a greater abundance of martyrs, and so 


and its usages. 


ante baptismum si putassemus in- 
sinuandam nondum initiatis, prodi- 
disse potius quain edidisse eestima- 
remur. 

66 Quest. 15. in Num. (t. 1. part. 
I. p. 230.) ᾿Ασήμως γὰρ διὰ τοὺς 
ἀμυήτους περὶ τῶν θείων διαλεγόμεθα 
μυστηρίων" τούτων δὲ χωριζομένων, 
σαφῶς τοὺς μεμυημένους διδάσκομεν. 

67 Serm.1.ad Neophyt.in append. 
t. 10. p. 845. (t. 6. p. 288 d.)... Di- 
missis jam catechumenis, vos tan- 
tum ad audiendum retinuimus, etc. 

63 Bo τῷ ὉΠ 4.. 828. 0 1 p34: 

69 Tract. 62. in Ioan. (t.3. part. 

p- 670 a.).... Intentior flagitatur 
ἘΠ ΡΟΣ et ideo eum precipitare 
non debet, sed differre potius dis- 
putator. 

70 Hom. 82. de Diversis, [al 
Sern. .226.]./(ts. 5... O73) as. δὴ) 
Satis sint vobis pauca ista, quoniam 
et post laboraturi sumus, et de sa- 
cramentis altaris hodie infantibus 


disputandum est. 

71 Invect. 2. cont. Hieron., cited 
by Valesius, Not, in Euseb. 1.6. ¢ 
24. (v.1. p. 88. n. 4.) Hieronymus 
in libro quodam, qui citatur a Ruf- 
fino in Apologia 2 adversus Hiero- 
nymum, indiculum texens librorum 
Origenis, ita ait; Scripsit in Gene- 
sim libros 13. Mysticarum Homilia- 
rum libros duos, Sc. 

7 Hom. 65. de Martyribus.t. 5. Ὁ. 
973-(t-2.p. 651d. ) Oi μὲν ras πόλεις οἰ- 
κοῦντες συνεχοῦς ἀπολαύουσι διδασκα- 
λίας" οἱ δὲ ἐν ἀγροικίᾳ ζῶντες, οὐ 
τοσαύτης μετέχουσι ἀφθονίας" τὴν πε- 
νίαν τοίνυν τῶν διδασκόντων ἐν τῇ 
δαψιλείᾳ τῶν μαρτύρων παραμυθού- 
μενος ὁ Θεὸς ὠκονόμησε πλείους παρ᾽ 
ἐκείνοις ταφῆναι μάρτυρας. Οὐκ ἀκού- 
ovat διδασκάλων γλώττης ἐκεῖνοι δι- 
ηνεκῶς, ἀλλὰ μαρτύρων φωνῆς ἀπὸ 
τοῦ τάφου διαλεγομένης αὐτοῖς καὶ 
μείζονα ἰσχὺν ἐχούσης. 


Of their 
different 
ways of 


preaching. 


120 Of preaching 


ordered it, that more martyrs lay buried in the country than 
in the city; where, though they could not hear the tongues of 
their teachers continually, yet they always heard the voice of 
the martyrs speaking to them from their graves, and that with 
greater force of eloquence and persuasion than living teachers 
could do,’ as he there goes on after his manner to describe it. 
There were sometimes great assemblies held at these monu- 
ments of the martyrs: 
whole city went forth to celebrate their memorials in the 
as Chrysostom tells us both 
here and in other places7®: but at other times their chief re- 
sort for preaching was to the city-churches. It was not till the 
beginning of the sixth century that preaching was generally 
set up throughout the country-parishes in the French Church : 
but about that time an order was made in the Council of 
Vaison74, anno 529, ‘ that for the edification of all the Churches, 
and the greater benefit of the whole body of the people, pres- 
byters should have power to preach not only in the cities, but 
in all the country-parishes: and if the presbyter was infirm, a 
deacon should read one of the homilies of the holy Fathers.’ 
So that in this respect the state of the present Church may 
be reckoned happier than that of the ancient Church; since 
there is scarce a country-parish among us but has a sermon 


for on their anniversary festivals the 


churches where they lay buried ; 


preached every Lord’s-day throughout the year by a presbyter 
or deacon. 


10. The next thing to be observed is, their different sorts of 


sermons, and different ways of preaching. I have already75 


noted some difference to have been made between sermons to 


73 Hom. 67. de 5. Droside. Ρ. ἡμᾶς ἐξήγαγε, προηγουμένης δὲ καὶ 
989. {t. 2. p. 689 b.) Ἔνδον μὲν ὁδηγούσης τῆς μακαρίας Δροσίδος, ἧς 


XIV. iv. 


οὖν ἐν τῇ πόλει ἐνδιατρίβοντας οὐ 
σφόδρα εἰκὸς τὰ τοιαῦτα μελετᾷν καὶ 
φιλοσοφεῖν" ἐξελθόντας ἔξω τειχῶν, 
καὶ πρὸς τοὺς τάφους τούτους ἐλθόν- 
τας, καὶ τὸ πλῆθος τῶν κατοιχομένων 
θεασαμένους, d ἀνάγκη πᾶσα καὶ ἑκόντας 
καὶ ἄκοντας τούτους ἀπὸ τῆς ὄψεως 
δέξασθαι τοὺς λογισμοὺς, καὶ δεξαμέ- 
νους ὑψηλοτέρους γενέσθαι, καὶ τῆς 
πρὸς τὰ βιωτικὰ πράγματα ἐν ee 
θείας ἀπαλλαγῆναι. ---- Ibid. «900. 
(ibid. p. 690 a.) Διὰ δὴ ταῦτα ita τὸν 
γενναῖον τοῦτον θαυμάζω πατέρα, ὅτι 
γαληνῆς ἡμέρας ἐπιλαβόμενος ἐνταῦθα 


τὴν μνήμην ἐπιτελοῦμεν.--- These two 
homilies, De Martyribus and De 5. 
Droside, are wanting in the Savilian 
edition, Eton. 1613. Ep.] 

74 C. Vasens. ii. [8]. iii.] c. 2. (t. 4. 
p. 1680 a.) Hoe etiam pro edifica- 
tione omnium ecclesiarum, et pro 
utilitate totius populi nobis placuit, 
ut non solum in civitatibus, sed et- 
lam in omnibus parochiis, verbum 
faciendidaremus presbyteris potesta- 
tem, &c. 

79 See before, s. 8. p. 119, with 
nn. 65, 66, 67, 69, 70, preceding. 


and its usages. 121 


the catechumens, and sermons to the faithful; but that was 
chiefly in the matter and subject of them. What I observe 
here relates more to the manner and method of preaching ; in 
which respect they were distinguished into four kinds. 1. Ex- 
positions of Scripture. 2. Panegyrical discourses upon the 
saints and martyrs. 3. Sermons upon particular times, occa- 
sions, and festivals. 4. Sermons upon particular doctrines and 
moral subjects, to illustrate the truth against heresy, and re- 
commend the practice of virtue in opposition to immorality 
and ungodliness. There are examples of all these kinds in 
St. Chrysostom’s and St. Austin’s homilies, the two great 
standards and patterns of preaching in the Greek and Latin 
Church. 

St. Austin has some homilies upon whole books of Scripture, 
as those upon the Psalms and St. John’s Gospel. He has 
others, styled De Sanctis, which are panegyrics upon the saints 
and martyrs: others, styled De Tempore, which are upon the 
festivals and great solemnities of the Church, such as the Na- 
tivity, Epiphany, Lent, Passion, Easter, Pentecost, and the 
Lord’s-days throughout the year; others, styled De Diversis, 
which are a miscellany upon doctrinal points and moral sub- 
jects. 

So likewise in Chrysostom, we have his homilies by way of 
exposition on the whole book of Genesis, the Psalms, the Gos- 
pels of St. Matthew and St. John, and all St. Paul’s Epistles. 
Then again, his panegyrics upon the saints and martyrs; his 
homilies upon the noted festivals, Easter, Pentecost, &c.; and 
lastly, his moral and doctrinal discourses upon various sub- 
jects,—repentance, faith, charity, humility, the truth of the 
Christian religion, the Divinity of Christ, and such important 
subjects as the occasion of the times, and the opposition of 
Jews, Gentiles, and heretics required him to discourse upon, 
in a plain and familiar way, to the people. His homilies, by 
way of exposition of any book of Scripture, usually consist but 
of two parts, an exposition of some portion of a chapter, and 
an éthicon or moral conclusion upon some useful subject, which 
the last part of the words expounded gave him the hint or 
occasion to discourse upon. But his other homilies are com- 
monly introduced with an useful preface, not relating always 
to the subject that was to follow, but such as the occasional 


1g 


Ww 


Of preaching XIV: iv. 


necessities of his auditory, either in matters of reproof or com- 
mendation seemed to require. But in both these ways he still 
excelled in this, that he always expounded the Scripture in its 
most natural and genuine sense, not giving way to tropological 
descants, as too many others did, and made such useful ob- 
servations and reflections upon it as were pertinent and proper, 
which he applied to his hearers with the strongest reasoning, 
and utmost force of divine eloquence, becoming the seriousness 
and gravity of a Christian orator. 

It is a just character which a late learned critic7® gives him, 
and therefore I think it not improper here to transcribe it, for 
the encouragement of all young students to read him, ‘ His 
eloquence is popular, and very proper for preaching ; his style 
is natural, easy, and grave; he equally avoids negligence and 
affectation ; he is neither too plain nor too florid; he is smooth, 
yet not effeminate; he uses all the figures that are usual to 
good orators very properly, without employing false strokes of 
wit; and he never introduces into his discourses any notions 
of poets or profane authors; neither does he divert his audi- 
tory with jests. His composition is noble, his expressions ele- 
gant, his method just, and his thoughts sublime; he speaks 
like a good father and a good pastor; he often directs his 
words to the people, and expresses them with a tenderness and 
charity becoming an holy bishop; he teaches the principal 


76 Du Pin, Biblioth. v. 3. p. 34. 
(t. 3. p. 38.) Ce pére est un des plus 
éloquens orateurs Chrétiens, et son 
éloquence est d’autant plus estima- 
ble, qu’elle est sans affectation et 
sans contrainte. Il a une fertilité 
et une abondance de paroles et de 
pensées qui lui est tout a fait natu- 
relle: quoi qu’il ne se soit pas at- 
taché, comme Saint Gregoire de 
Nazianze et Saint Basile, a une pu- 
reté Attique, il y a néanmoins beau- 
coup d’élévation et de grandeur dans 
son stile. Sa diction est pure et 
agréable, son discours est orné d’une 
varieté admirable de pensées et de 
figures, il amplifie sa matiére par un 
nombre infini de tours différens; il 
est ingénieux a trouver des conve- 
nances, et fertile en exemples et en 
comparaisons; son éloquence est 
populaire et trés-propre a la prédi- 


cation; son stile est naturel, facile, 
et grave; il évite également et la 
négligence et la trop grande affecta- 
tion; il n’est ni trop simple ni trop 
fleuri; il est poli sans étre efféminé; 
il employe fort ἃ propos toutes les 
figures dont les bons orateurs ont 
cotitume de se servir: mais il ne 
s’étudie point a faire de fausses 
pointes, ni a faire entrer dans son 
discours des pensées des poetes et 
des auteurs prophanes, ni a divertir 
par des railleries. Sa composition 
est noble, ses expressions élevées, sa 
méthode juste, ses pensées sublimes ; 
il parle en bon pére et en bon pas- 
teur; il adresse souvent la parole a 
son peuple, et lui parle avec une 
bonté et une charité dignes d’un 
saint évéque. [1] enseigne les prin- 
cipales veritez du Christianisme avec 
une clarté admirable; il divertit par 


§ το. 


and its usages. 123 


truths of Christianity with a wonderful clearness, and diverts 
with a marvellous art, and an agreeable way of ranging his 
notions, and persuades by the strength and solidity of his rea- 


sons. His instructions are easy, his descriptions and relations 
pleasant. His inducements so meek and insinuating, that one 


is pleased to be so persuaded. His discourses, how long soever, 
are not tedious, there are still some new things that keep the 
reader awake, and yet he hath no false beauties nor useless 
figures; his only aim is to convert his auditors, or to instruct 
them in necessary truths. He neglects all reflections that have 
more of subtilty than profit; he never busies himself to resolve 
hard questions, nor to give mystical senses, to make a show of 
his wit or eloquence; he searches not into mysteries, neither 
endeavours to comprehend them; he is contented to propose, 
after an easy way, palpable and sensible truths, which none 
can be ignorant of without danger of failing of salvation. He 
particularly applies himself to moral heads, and very seldom 
handleth speculative truths; he affects not to appear learned, 
and never boasts of his erudition: and yet, whatever the sub- 
ject be, he speaks with terms so strong, so proper, and so well 
chosen, that one may easily perceive he had a profound know- 
ledge of all sorts of matters, and particularly of true divinity.’ 
This is the character which that judicious critic gives that 
famous and eloquent preacher: and he that will diligently 


artifice merveilleux et la disposi- 


ni a donner des sens mystiques pour 
tion agréable de ses pensées, et il 


faire montre de son esprit et de son 


persuade par la force et par la soli- 
dité de ses raisonnemens. Ses in- 
structions sont faciles, ses descrip- 
tions et ses narrations agréables, ses 
mouvemens si doux et si insinuans, 
que lon prend plaisir a se laisser 
persuader. Ses discours, quelques 
longs qwils soient, n’ennuyent ja- 
mais, on y trouve toujours de nou- 
veaux agrémens qui réveillent l’esprit 
du lecteur. I] n’a point néanmoins 
de faux brillant, ni de figures inu- 
tiles; son unique but est de con- 
vertir ses auditeurs, ou de les in- 
struire des veritez qui leur sont né- 
cessaires. I] néglige toutes les ré- 
flexions qui ont plus de subtilité 
que Wutilité; il ne s’engage point 
a résoudre des questions difficiles, 


éloquence ; il n’approfondit point 
les mysteres, et ne s’efforce point de 
les penétrer: il se contente de pro- 
poser d’une maniére aisée des veri- 
tez palpables et sensibles, qu’on ne 
peut ignorer sans courir risque de 
son salut. I] s’attache particuliére- 
ment aux points de morale; il est 
rare 6111] s’arréte a considérer des 
veritez spéculatives ; il n’affecte point 
de paroitre scavant, il ne fait point 
valoir son érudition: et cependant 
de quelque chose qu’il parle, il en 
parle en des termes si forts, si pro- 
pres, et si choisis, qu’il est aise de 
voir qu’il a une érudition consom- 
mée dans toutes sortes de matiéres, 
mais principalement dans la véri- 
table théologie. 


124 Of preaching XIV. iv. 


peruse his homilies, especially those of his first and fifth vo- 
lumes, which contain his most elaborate discourses, as also 
those on St. Matthew, St. John, and St. Paul’s Epistles, where 
he excels in his moral applications, will find his sermons to 
answer the character that is given of them, only making some 
allowances for the different way and method then used, not so 
agreeable to the model of sermons in the present age. I had 
once some thoughts of publishing a volume of his select dis- 
courses, which I translated76 for my own entertainment, when 
I was unfortunately cut off from other studies for a whole 
year : but because they are not altogether of the present stamp, 
and many men have a different taste and relish of things, I 
choose rather to encourage men to read them in the original, 
where they may select what they find proper for their use or 
imitation. As for those who can endure to read nothing but 
what is either modern, or dressed up in the modern dress, I 
neither court them to read Chrysostom, nor any other ancient 
Father ; but to others, who can be at pains to peruse, and 
judiciously select the beauties of style, the strains of piety, and 
the flights of divine and manly eloquence that almost every 
where display themselves in this author, I dare venture to say 
they will never think their time lost, nor find themselves wholly 
disappointed in their expectation. 

St. Basil’s homilies come the nearest to St. Chrysostom’s in 
solidity of matter, beauty of style, ingenuity of thought, and 
sharpness and vivacity of expression. A vein of piety runs 
equally through them both, and by some St. Basil’s are reck- 
oned to come nearer to the Attic purity and perfection. Next 
after these, the two Gregories, Nyssen and Nazianzen, are 
esteemed the greatest masters of divine eloquence ; though the 
latter is rather luxuriant and tedious by his too frequent and 
long similitudes and digressions. Those of Ephrem Syrus were 
also of great repute in the ancient Church, having the honour 
to be read as lessons after the reading of the Scriptures in 
many Churches, as has been noted before out of St. Jerom?7’. 


76 [I am happily in possession of 
the original manuscript of these 
translations, which I entertain the 
hope of publishing at some other 
opportunity; should a continuance 
of health be vouchsafed; when I have 


accomplished the arduous task of 
carrying this new edition of my an- 
cestors most valuable work through 
the press. Ep. |] 

77 De Scriptor. Eccles. c.115. See 
before, ch. 3. s. 14. p. 76. n. 16. 


§ 10. 


and its usages. 125 


They are highly commended by Sozomen7® and Photius79 for 
the beauty of their style and sublime thoughts, which were not 
wholly lost by being translated out of Syriac into Greek. 
Gregory Nyssen*? is more copious in his praise; and he par- 
ticularly observes, that his discourses of morality were so full 
of compassionate and affecting expressions, that they were able 
to move the hardest heart. ‘ For who that is proud,’ says he, 
‘would not become the humblest of men by reading his dis- 
course of humility? Who would not be inflamed with a divine 
fire by reading his treatise of charity? Who would not wish 
to be chaste in heart and spirit by re eading the praises he has 
given to virginity? Who would not be frighted to hear the 
discourse he has made upon the last judgment, wherein he has 
represented it so lively that nothing can be added to it but the 
real appearance of judgment itself?” This is a character that 
would tempt any man to look into them. It is disputed now 
among the critics, whether these homilies that go-under his 
name be his genuine offspring? Some utterly reject them, and 
they who say most in their defence own that they may have 


7 L, 3. c. 16. (v. 2. p. Τρ. 13.) 
Οὕτω γοῦν τῶν μὲν, εἴ τις πρὸς τὴν 
Σύρων ἢ ἑτέραν γλῶτταν μεταβάλλοι 
τὰ γράμματα, καὶ τὴν καρυκείαν, ὡς 
εἰπεῖν, ἀφέλοιτο Tov Ἑλληνικῶν γλωτ- 
τισμάτων, αὐτίκα φωρᾶται, καὶ τῆς 
προτέρας ἀπορρεῖ χάριτος. Ἐπὶ δὲ τῶν 
’Edpalu λόγων οὐχ οὕτως" περιόντός 
τε γὰρ αὐτοῦ, καὶ εἰσέτι νῦν, ἃ συνε- 
γράψατο πρὸς “Ἑλληνίδα φωνὴν ἑ ἑρμη- 
νεύουσι" καὶ οὐ πολὺ ἀποδεῖ τῆς ἐν ᾧ 
πέφυκεν ἀ ἀρετῆς" ἀλλὰ καὶ Ἕλλην ἀ ava- 
γινωσκόμενος, ἐπίσης τῷ Σύρος εἶναι 
θαυμάζεται. 


79 Biblioth. cod. τού. (p. 513. 19.) 


Ἔν τούτοις τοῖς παραινετικοῖς λόγοις 


τοῦ ἁγίου θαυμάσειεν ἄν τις, ὅσον 
Ἂν > , \ “ “ > 
μὲν ἐμβαθύνεται τὸ πεῖθον, ὅσον ὃ 
» col > Τὰ ‘ c ἊΝ Ν ick 
αὐτῶν ἀποστάζει TO ἡδύνον, Kal ὅλως 
> a - A > ς AY ΄ 
εἰς ὅσον βρύει τὸ ἦθος" ἡ γὰρ λέξις 
καὶ τὰ σχήματα, οὐ θαυμαστὸν εἰ πρὸς 
τὸ κοινότερον τῆς ὁμιλίας καὶ ἠμελη- 
μένον νένευκεν. Οὐ γὰρ εἰς τὸν γεννή- 
τορα τῶν νοημάτων, ἀλλ᾽ εἰς τὸν ταῦτα 
μεταφρασάμενον, ἡ ἡ αἰτία διαλαμβάνει" 
vA 
ἐπεὶ οἵγε τῆς Σύρας φωνῆς τὴν ἀκρί- 
βειαν ἠσκημένοι ἐπὶ τοσοῦτον ταῖς 
λέξεσι καὶ τοῖς σχήμασιν αὐτὸν ἴσασιν 
A , 3 
εὐδοκιμῆσαι, ὡς ἀμφήριστον εἶναι, πό- 


τερον. διὰ ταῦτα, ἢ διὰ τὸν ἐν αὐτοῖς 
νοῦν, ἡ τοσαύτη χάρις καὶ δύναμις τῶν 
ἐκείνου πρόεισι λόγων. Οὐ θαυμαστὸν 
οὖν ἡ τῆς φράσεως ταπεινότης" ἀλλ᾽ 
ἐκεῖνο θαυμαστὸν, ὡς καὶ διὰ χυδαιό- 
τητος "τοιαύτης ῥημάτων τηλικαύτη 
σωτηρία καὶ ὠφέλεια τοῖς προσέχουσι 
προχεῖται. 

80 Vit. Ephrem. Syr. (t. 3. p. 603 
4.) Tis, ἐντυχὼν αὐτοῦ τῷ περὶ ταπει- 
νοφροσύνης λόγῳ, οὐ πᾶσαν μὲν εὐθὺς 
οἴησιν ἐκμιμήσει ; ἀλλ᾽ οὐδὲ παντὸς 
ταπεινότερον ἑαυτὸν ἐκκηρύξει : Tis, 
Tots περὶ ἀγάπης ἐπιβαλὼν, οὐχ ὑπὲρ 
ἀγάπης προκινδυνεῦσαι σπουδάσει: τίς, 
τοῖς περὶ παρθενίας προσομιλήσας, 
οὐχ ἁγνὸν ἑαυτὸν ψυχῇ τε καὶ σώματι 
Θεῷ ἀγωνίσεται παραστῆσαι; τίς, τοῖς 
περὶ κρίσεως ἤτοι δευτέρας Χριστοῦ 
ἐλεύσεως ἐγκύψας, οὐ παρίστασθαι 
τῷ ἐκεῖθεν κριτηρίῳ νομίσει ; καὶ σύν- 
τρομος γενόμενος τὴν τελευταίαν ἤδη 
ἀπόφασιν κατ᾽ αὐτοῦ ἐξενεχθήσεσθαι 
δοκήσει; οὕτως γὰρ παρέστησε τὸ 
μέλλον τοῦ Θεοῦ δικαστήριον ὁ ἀοί- 
διμος καὶ προφητικώτατος οὗτος ἀνὴρ, 
ὡς μηθὲν μὲν ἕτερον. ὑπολείπεσθαι 
γνώσεως, μόνον δὲ τῷ ἔργῳ τούτῳ. 
καὶ τῇ πείρᾳ καταμαθεῖν. 


126 Of preaching ΧΙΥ ue 


lost something of their native beauty and majesty by being 
translated first out of Syriac into Greek, and then out of Greek 
into Latin. And therefore I will not so confidently assert they 
deserve the character, which Gregory Nyssen gives of those 
that were so much admired in his time. As for those of Ori- 
gen, and others who followed him, though they have some 
flights of rhetoric, and a vein of piety in them, yet they are so 
full of allegorical and tropological interpretations, that they 
are neither good expositions nor good homilies, and fall far 
short of the majesty and simplicity of those of Chrysostom. 
Among the Latins, those few moral discourses we have of 
Cyprian’s, whether homilies or treatises, are excellent in their 
kind. And so are many of St. Austin’s, and St. Ambrose, and 
Leo the Great, and Petrus Ravennas, who for his eloquence 
had the name of Chrysologus, or the Latin Chrysostom ; 
though his eloquence is of a different kind, being more like 
that of Seneca than of Tully or Demosthenes, whom Chryso- 
stom copied after. 


Of extem- 11. But of all these we must observe another distinction, 
ee that though many of them were studied and elaborate dis- 
frequent courses, penned and composed beforehand, yet some were also 
iia ὴ extempore, spoken without any previous composition, and 


taken from their mouths by the ταχυγράφοι, or men who under- 
stood the art of writing short hand, m the church. Origen 
was the first that began this way of preaching in the church. 
But Eusebius’! says, he did it not till he was above sixty years 
old, at which age, having got a confirmed habit of preaching 
by continual use and exercise, he suffered the ταχυγράφοι, or 
notaries, to take down his sermons which he made to the 
people, which he would never allow before. Pamphilus, in his 
Apology for Origen*?, speaks the matter a little more plainly : 


81 L. 6. c. 36. (v. 1. Ρ- 299. Gbe 
Ὑπὲρ τὰ ἑξήκοντα φασὶν ἔτη τὸν 
᾿Ωριγένην γενόμενον ἅτε μεγίστην 
ἤδη συλλεξάμενον ἐκ τῆς μακρᾶς 
παρασκευῆς ἕξιν, τὰς ἐπὶ τοῦ κοινοῦ 
λεγομένας αὐτῷ διαλέξεις ταχυγρά- 
pos μεταλαβεῖν ἐπιτρέψαι, οὐ πρό- 
τερόν ποτε τοῦτο γενέσθαι συγκεχω- 
ρηκότα. 

82 Inter Oper. Origen: ὑ. το Ρυ 756- 
(ap. Galland. t.5. p. 9 c. 8.).... Et 


[quod] pre czteris verbo Dei et 
doctrinee operam dederit, dubium 
non est et ex his, quee ad nos laboris 
et studii ejus certissima designantur 
indicia : preecipue vero per eos trac- 
tatus, quos pene quotidie in ecclesia 
habebat extempore, quos et descri~ 
bentes notariiad monimentum poste- 
ritatis tradebant.— Dr. Cave reckons 
his Homilies upon Genesis, Exodus, 
Leviticus, and Numbers, to be all 


Sa 


and its usages. 127 
for he makes it an instance of his sedulity in studying and 
preaching the word of God, that he not only composed a great 
number of laborious treatises upon it, but preached almost 
every day extempore sermons in the church, which were taken 
from his mouth by the notaries, and so conveyed to posterity 
by that means only. The Catechetical Discourses of St. Cyril 
are supposed to be of this kind: for at the beginning of every 
one almost it is said in the title to be σχεδιασθεῖσα, which 
Suidas and other critics expound, an extempore discourse. 
St. Jerom 55 says, Pierius thus expounded the Scripture. 

St. Chrysostom also sometimes used this way of preaching, 
being of a ready invention and fluent tongue. Sozomen* says, 
after his return from banishment, the people were so desirous to 
hear him, that he was forced to go up into the episcopal 
throne, and make an extempore discourse to them, which is 
now exstant®> in his second tome in Latin. Suidas also®° gives 


extempore. Vid. Hist. Liter. (v. 1. 


Ῥ. 78.) Alias [homilias] meditate 


conscriptas edidit: alias ex tempore 
recitatas ab actuariis excipi permisit. 
Priores variis temporibus elucubra- 
vit: extemporalesv ero omnes, que 
literis mandate sunt, post sexagesi- 
mum etatis annum  pronuntiate 
sunt. Ex utroque genere multe 
exstant. Homiliarum mysticarum 
in Genesin, libri 2. Commentario- 
rum in Genesin, librir3.... Exstant 
Latine, a Ruthno verse, homile 17, 
diversee autem a mysticis: extem- 
porales fuisse videntur.. . .. Homilize 
in Exodum 12, a Ruffino verse: 
extemporales videntur.... Homilic 
in Leviticum 16, exstant ex Ruffini 
versione: extemporales videntur... 
Homiliz in Numeros 28. exstant ex 
Ruffini versione, et extemporales 
fuisse videntur. 

83 Procem. in Hos. 
ΘΙ 5: 8... Ρ' 50. π|30: 

8477. 8: Cail. (τ 5. Ὁ. 9320. 57.) 
.... ᾿Αναγκασθεὶς δὲ, καὶ σχέδιόν 
τινα διεξῆλθε λόγον. 

85 Sermo post Reditum, juxt. Ed. 
Basil. ap. Froben. 1558. t. 2. p. 49, 
in Append. (ap. Ed. Bened. t. 3. 
Ρ. 426.—ap. Ed. Savil. τ. 7. Ρ- 943.) 
Quid dicam? quid loquar, &c. (This 
must not be confounded with the 


See before, 


Sermo post Reditum, commencing 
with the words “Ore τὴν Σάρραν, 
x.t.A. (B. ibid. p. 427. S.t.8. p. 262. 
14.) which was not an extempore 
discourse, but was premeditated. 
See the Benedictine’s Monitum 
in Duas Sequentes post Reditum 
ab Exsilio Orationes. (ibid. p. 423.) 
Postquam Chrysostomus, curante 
Theophilo Alexandrino, in pseudo- 
synodo in quercu dicta damnatus 
depositusque fuerat, tumultuante 
populo, et abduci antistitem docto- 
remque suum non sinente, clam illo 
Chrysostomus se in exsilium, post 
triduum quam damnatus fuerat, ab- 
ducendum prebuit, et Prenetum in 
Bithyniam deportatus est. Exin- 
deque populo magis magisque in 
iram concitato, vociferante et ad 
imperatorias edes episcopi sui redi- 
tum postulante, interimque terre 
motu palatium urbemque concuti- 
ente, Eudoxia Augusta perterrita 
sanctum virum reducendum restitu- 
endumque curavit; quod qua ra- 
tione, quantaque civitatis  leetitia 
factum fuerit, pluribus narrabitur in 
Vita Chrysostomi. In ecclesiam 
deductus extemporalem, inquit So- 
zomenus, (8, 18.) habuit orationem : 
sumptoque argumento ex elegantis- 
sima similitudine, subindicavit Theo- 


XIV. iv. 


128 Of preaching 


him this character, ‘that he had a tongue flowing like the cata- 
racts of Nile, whereby he spake many of his panegyrics upon 
the martyrs"extempore, without any hesitation.’ And it appears 
from several of his sermons, that he often took occasion in the 
middle of a discourse from some accidental hint that was 
casually given, to turn his eloquence from the subject in hand, 
and make some extempore apostrophe to the people, either of 
praise and commendation, or of reproof and correction, as the 
occasion of the thing required, as in that sermon we have 
already mentioned, (sect. 8,) where he takes occasion, from the 
people’s turning their eyes to see the lighting of the candles, 
to reprove’’ their negligence in turning away their attention 
from him, who was holding forth to them a greater light from 
the holy Scriptures. And there are many other such apo- 
strophes and occasional reflections throughout his homilies, 
which must needs be extempore, because the occasion of them 
could not be foreseen, forasmuch as they were pure contin- 
gencies and things altogether accidental. 

But Chrysostom was not the only man whose fluency enabled 
him to make extempore discourses. For Ruffin 55, speaking in 
praise of Gregory Nazianzen and St. Basil, says, ‘there were 


ventu dictam fuisse suadet omnino 
vel ipse audiendi modus: neque 
puto ullum esse qui non fateatur 
eam et in ipso adventu habitam et 
extemporalem esse, ideoque brevis- 
simam, secunda autem longior inse- 
quente die dicta fuerit. Lapsus 
ergo Sozomenus est, qui extempo- 
ralem σχέδιον illam orationem, quam 
reversus Chrysostomus ad populum 


philum ecclesia sue vim inferre ten- 
tavisse, perinde atque olim regem 
Aigyptium uxori patriarche Abra- 
hami. His aperte indicat Sozome- 
nus secundam post reditum oratio- 
nem, quee ab hujusmodi similitudine 
orditur ; ; que in fine vite Chrysos- 
tomi per Georgium Alexandrinum 
legitur. (See Ed. Savil. t. 8. as 
above.) Sed illud cum Chrysostomi 


non consonare videtur, qui postridie 
adventum suum hanc_ secundani 
orationem habuisse putatur; ut ex 
his verbis arguunt: Heri vesperi 
hee verba ad me misit [| Eudoxia] ; 

ergo, inquiunt, hane secundam ha- 
buerit postridie, primam vero ipso 
adventus die. Verum circa hee 
Chrysostomi verba, non levis ex- 
surgunt difficultates, quas in ejus 
Vita pluribus exspendemur. Ut ut 
autem est, existimo et ego, primam 
esse eam oratiunculam, que sic in- 
cipit: Quid dicam? aut quid lo- 
quar ? Benedictus Deus, §c. lam 
quippe extempore, inque ipso ad- 


habuit, dicit eam esse que Abra- 
hami et Saree similitudinem adhibet, 
ab illaque orditur. Ep.] 

86 Voce, ᾿Ιωάννης, (t. 1. p. 1258 6. 

73) Das TOV μαρτύρων δὲ πανηγύρεις 
᾿ξηθρῖσεν ἐν τῷ σχεδιάζειν ἀνεμπο- 
δίστως, καὶ τὴν γλῶσσαν αὐτοῦ καταρ- 
ρεῖν ὑπὲρ τοὺς Νειλῴους καταρρά- 
κτας. 

87 Serm. 4. in Gen. t. 2. p. 902. 
See before, s. 8. n. 60, preceding. 

88 Ruffin. Hist. 1. 2. [4]. 11.] c. 9. 
(p. 249 b. 19.) Exstant quoque utri- 
usque ingenii monimenta magnifica 
tractatuum, quos extempore in ec- 
clesiis declamabant, &c. 











: 
/ 
| 





and its usages. 129 


several of their sermons exstant, which they spake extempore 
in the church, twenty of which he himself had translated into 
Latin.’ Socrates*? gives the same account of Atticus, ‘that, 
though whilst he was a presbyter he was used to preach com- 
posed and studied sermons, yet afterwards by industry and 
continued exercise, having gained confidence and a freedom or 
fluency of speaking, he preached extempore to the people : and 
his sermons were so well received by his auditors 90, that they 
took them down in writing.’ Sozomen®! indeed gives a dif- 
ferent account of them: for he says ‘that his performances 
were so mean, that though they had a mixture of heathen 
learning in them, yet his auditors did not think them worth 
writing.’ However, they both seem to agree in this, that 
whatever characters they bare, they were extempore dis- 
courses. Sidonius Apollinaris% seems to give the like account 
of Faustus, bishop of Riez in France: for he says, ‘some of 
his discourses were repentinw, and others elucubrate,’ that 
is, the one spoken off hand, and the others elaborate and 
studied. 

There is nothing more certain than that St. Austin did often 
use the extempore way. For he sometimes preached upon 
places of Scripture that were accidentally read in the church, 


‘and which he knew nothing of before he came thither. Of 


which we have an undeniable instance in one of his homilies%, 
where he tells us ‘he was determined to preach upon a certain 


Shy aoe: σα σε ΣΕ ps 348; ΖΘ.) τ᾿. 
Καὶ πρότερον μὲν ἡνίκα ἐν τῷ πρεσβυ- 
τερίῳ ἐτάττετο, ἐκμαθὼν οὗς καὶ ἐπόνει 
λόγους, ἐπ᾿ ἐκκλησίας ἐδίδασκε" μετὰ 
δὲ ταῦτα, σὺν τῇ φιλοπονίᾳ καὶ παρ- 
ρησίαν κτησάμενος, ἐξ αὐτοσχεδίου καὶ 
πανηγυρικωτέραν τὴν διδασκαλίαν ἐ- 
ποιεῖτο. Οὐ μέν τοι τοιοῦτοι ἦσαν 
οἱ λόγοι, ὡς καὶ παρὰ τῶν ἀκροατῶν 
σπουδάζεσθαι ἢ γραφῇ παραδίδοσθαι. 

90 [The reader will observe that 
the Author seems to have misread 
the latter part of the citation. So- 
crates says the very contrary, that 
the people did not regard the ex- 
tempore discourses of Atticus worth 
the trouble of being taken down and 
committed to writing. Ep. | 

9 8: δ: Ζό: (01. p. 362.95.) 
Μέτριος δὲ πρὸς τοὺς ἐπ᾽ ἐκκλησίας 

BINGHAM, VOL. V. 


λόγους, ὡς μήτε γραφῆς ἀξίους vopi- 
ἔεσθαι τοῖς ἀκροαταῖς, μήτε παιδείας 
παντελῶς ἀμοίρους. 

92 [And thus it appears that So- 
zomen agrees with Socrates in speak- 
ing slightingly of the sermons of 
Atticus. Ep. | 

93 L. 9. Ep. 3. ad Faust. Regiens. 
(p. 563.) Licet praedicationes tuas, 
nunc repentinas, nunc, cum ratio 
poposcerit, elucubratas, raucus plau- 
sor audierim, &c.—Gennadius de 
Scriptor. c. 40. gives the same ac- 
count of Maximus Taurinensis. [ ap. 
Oper. Hieron. (t. 2. p. 96.).... Vir 
in divinis Scripturis satis intentus 
et ad docendum ex tempore plebem 
sutiiciens, &c. Ep.] 

94 Serm. 27. ex 50. t. 10. p. 175. 
See before, ch. 1. s. 6. p. 9. ἢ. 29. 


K 


130 Of preaching ATV say: 


Psalm about repentance, which he thought nothing of before 
the reader chanced to read it of his own accord in the church.’ 
And in another place he tells us ‘ when he had appoimted the 
reader to read a certain Psalm, upon which he intended to 
preach, the reader in some hurry read another in its room; 
and this obliged him to preach an extempore sermon upon that 
Psalm that was so accidentally read in the church.’ Possidius 
also in his Life°® mentions a sermon, wherein ‘ he left his sub- 
ject that he was discoursing upon to dispute against the Mani- 
chees, which he had no thoughts to have done when he first 
began to preach; but he reckoned it was the providence of 
God that directed him so to do, to cure the error of some 
latent Manichee in the congregation.’ And it is very probable 
that many of his sermons upon the Psalms were extempore, 
because he so often uses the phrase, ‘ quantum Deus donaverit, 
as God should enable him to speak? which seems to imply, 
that he spake without any previous study or composition. It 
is evident his sermon on the 86th Psalm was of this kind; for 
he says, ‘he would explain it as God should enable him, 
seeing it was appointed by his holy father, the bishop then 
present: but such a sudden appointment would have been an 
oppression, were it not that the prayers of the proponent gave 
him continual assistance.’ Jor indeed they looked upon it as 


% In Ps. 138. p. 650. (t. 4. p. 
1534 a.) Psalmum nobis brevem 
paraveramus ; quem mandaveramus 
cantari a lectore: sed ad horam, 
quantum videtur, perturbatus, alte- 
rum pro altero legit. Maluimus 
nos in errore lectoris sequi volunta- 
tem Dei, quam nostram in nostro 
proposito. 

% C. 15. (t. to. append. p. 267 
a, b.) Scio item non solus ipse [sc. 
Possidius| verum etiam alii fratres 
et conservi, qui nobiscum tune intra 
Hipponensem ecclesiam cum eodem 
sancto viro vivebant, nobis pariter 
ad mensam constitutis eum dixisse, 
Advertistis hodie in ecclesia meum 
sermonem, ejusque initium et finem 
contra meam consuetudinem pro- 
cessisse, quoniam non eam rem ter- 
minatam explicuerim, quam propo- 
sueram, sed pendentem reliquerim ? 
Cui respondimus: Ita nos in tem- 


pore miratos fuisse scimus et recog- 
noscimus. At ille, Credo, ait, quod 
forte aliquem errantem in populo 
Dominus per nostram oblivionem 
et errorem doceri et curari voluerit, 
in cujus manu sunt et nos et ser- 
mones nostri. Nam cum propositee 
queestionis latebras pertractarem, in 
aliud sermonis excursu perrexi; at- 
que ita, non conclusa vel explicata 
queestione, disputationem terminavi 
magis adversum Manicheorum er- 
rorem, unde nihil dicere decreveram, 
disputans, quam de 115 que asserere 
proposueram. 

97 Inv Ps.) 86. \ipgo0y (3 ἘΣ’ 
g18 d.) Hic nobis quantum Domi- 
nus donare dignatur, cum vestra 
caritate tractandus modo est, propo- 
situs a beatissimo presente patre 
nostro. Repentina propositio me 
gravaret, nis] me continuo propo- 
nentis oratio sublevaret. 





ΤΙ 12. and its usages. 13] 


so necessary a work to preach contimually, that when they had 
not time to compose beforehand, they doubted not but that the 
grace of God, and a peculiar assistance of the Spirit, would 
concur with their honest endeavours in such sudden under- 
takings. Nay, Gregory the Great, who also used this way in 
explaining some of the most difficult books of Scripture, as 
particularly Ezekiel, scruples not to say 9°, ‘that he often found 
those obscure places of Scripture, which he could not compre- 
hend in his private study, to flow in upon his understanding 
when he was preaching in public to his brethren.’ 
12. And in regard to this, they are wont frequently to mention What 


meant by 
the assistance of the Spirit, both in composing and preaching pyeaching 
their sermons. Thus Chrysostom says in one of his Somnonede uae 

Spirit. 


when he had the happiness to see a large auditory, and a table 
well furnished with guests, ‘that then he expected the grace 
of the Spirit to sound in his mind.’ In another?, ‘I do not 
think that I spake those words of myself, but God, that fore- 
saw what would happen, put those words into my mind.’ And 
again, speaking of the preaching of Flavian, his bishop, he 
says, ‘It was not human thought that poured forth his dis- 
course, but the grace of the Holy Spirit: as it was not the 
nature of the vine, but the power of Christ that made the 
water wine.’ St. Austin also often speaks of such illapses and 
assistances of the Spirit in preaching: which he sometimes# 
calls ‘the gift of God; sometimes®, ‘the revelation of the 


98 Hom. 14.[Ed. Bened. 1.2. Hom. 
2.n.1.| in Ezek. p. 1144. (t..1. p. 
1319 d. 3.) Non enim hoc temeri- 
tate aggredior, sed humilitate. Scio 
enim, quia plerumque multa in sacro 
eloquio, quz solus intelligere non 
potui, coram fratribus meis positus 
intellexi, &c. 

1 Hom. 23. de Verb. Apost., Ha- 
hentes eandem fidem, &c. t. 5. 
Ρ. 351. (t. 3. .Ρ. 261 a.) ᾿Επεὶ οὖν 
πλήρης ἡμῖν ἡ τράπεζα, προσδοκῶ 
καὶ τὴν τοῦ Πνεύματος χάριν ἐνηχῆσαι 
ἡμῶν διανοίᾳ. 

2 Hom. 2. δα Pop. Antioch. t. 1. 
Ρ- 30. (t. 2. Ρ. 24 b. ) Οὐκ οἶμαι. ταῦτα 
ἀπ᾽ ἐμαυτοῦ εἰρηκέναι, ἀλλὰ τοῦ Θεοῦ 
τὰ μέλλοντα προειδότος εἰς τὴν διά- 
νοιαν τὴν ἡμετέραν ἐμβεβληκέναι τὰ 
ῥήματα. 


3 Hom. 2. de Verb. Esai. t. 2 
Pp. 331. (t. 6. ΡΟΙΤΙ ὁ.) Καὶ τὸ τοῦ 
εὐαγγελίου ἐκεῖνο γέγονε σήμερον᾽ 
μετὰ τὸν ἐλάττονα γὰρ οἶνον ὁ βελτίων 
εἰσκομίζεται" καὶ καθάπερ ἐκεῖνον οὐκ 
ἄμπελος ἔτεκε τότε, ἀλλ᾽ ἡ δύναμις 
ἐποίησε τοῦ Χριστοῦ" οὕτω καὶ τούτου 
τὸν λόγον οὐκ ἀνθρωπίνη προχέει διά- 
νοια, ἀλλ᾽ ἡ τοῦ Πνεύματος χάρις. 

4 Serm. 17. de Verb. Apost. t. 10. 

132. [4]. Serm. 150. (t. 5. p. 765 
6.) Donante illo, &c. Et passim ap. 
Sermones in Psalmos, 34. 96. (t. 4. 
pp. 228 et 1040.) 

5 Serm. 15. de Verb. Apost. [4]. 
erm. 160. {5 0. ΟΠ 
Adjuvando [leg. adjuvante] nos af- 
fectu vestro apud Dominum Deum 
nostrum. Ut ea. que ille nobis re- 
velare dignatur, ad vos apte et salu- 

K 2 


182 


Of preaching ΧΙΨ. ἵν. 


Spirit τ᾿ and sometimes, ‘the help of God, and ‘his divine as- 
sistance.’ In one place more particularly ®, speaking of his 
unwillingness to preach before certain bishops when he was 
but young, he brings them in making this answer: ‘If thou 
art in want of words, Ask and it shall be given thee: for it is 
not ye that speak, but ye minister what is given unto you.’ 

If a man would disingenuously interpret these and the like 
expressions of the Ancients, he might make them seem to 
countenance that preaching by the Spirit, which some so 
vainly boast of, as if they spake nothing but what the Spirit 
immediately dictated to them, as it did to the Apostles, by 
extraordinary inspiration. Which were to set every extem- 
pore, as well as composed discourse, upon the same level of in- 
fallibility with the Gospel. Which sort of enthusiasm the 
Ancients never dreamed of. For, notwithstanding the assist- 
ance of the Spirit they speak of, they always put a wide dif- 
ference between the Apostles’ preaching and their own, styling 
the one infallible and authentic, as we have heard before out 
of St. Austin? and others, and themselves only fallible exposi- 
tors of the Scripture. All therefore they pretended to from 
the assistance of the Spirit, was only that ordinary assistance 
which men may expect from the concurrence of the Spirit 
with their honest endeavours, as a blessing upon their studies 
and labours; that whilst they were piously engaged in his 
service, God would not be wanting to them in such assistance 
as was proper for their work, especially if they humbly asked 
it with sincerity by fervent supplication and prayer. 

13. And upon this account it was usual for the preacher 
many times to usher in his discourse with a short prayer for 
such divine assistance, and also to move the people to pray for 
him. St. Austin in the aforesaid homily, having mentioned the 
assistance of the Spirit, immediately adds*, ‘ Whither shall I 


What sort 
of prayers 
they used 
before ser- 
mons, and 
in, and 
after them. 


briter proferre possimus.—Conf. ibid. 
Serm. 14. [8]. 294.] (ibid. p. 1183.) 
Hodie ergo, adjuvante Domino, pla- 
cuit nobis hine eloqui, [al. loqui]. 

6 Serm. 46. de Temp. t. 10. p. 
240. [al. Serm. 106. append.] (t. 5. 
append. p. 190 f.) Si sermo deest, 
Pete et accipies. Non enim vos 
estis qui loquimini: sed quod datur 
vobis, hoc ministratis nobis.—See 


de Doctrin. Christian., 1. 4. 6. 15.5 
where he has more to the same pur- 
pose. See n. 9, following. 

7 Ep. το. [8]. 82.] ae Hieron. 
See before, s. I. p. go. n. 

8 Hom. 46. de Temp. en Serm. 
τού. append. ] (t. 5. append. p. 190 f.) 
His coarctatus angustiis, quo me 
conferam, nisi ad sancta vestigia 
caritatis ὃ Eamque deprecor, ut do- 











§ 13. 


and its usages. 133 


betake myself, thus violently pressed in these straits, but to 
the footstool of charity, or grace of the Holy Spirit? and to 
that I make now my supplication, that he would grant me 
ability to speak something worthy of him, whereby I may at 
once fulfil my ministry, and satisfy your desire.” And in his 
Book of Instructions of the Christian Orator 9, where he pre- 
scribes many excellent rules for preaching, he lays down this 
among others, ‘that the Christian Orator should pray both for 
himself and others before he begins to teach; that he may be 
able to speak those things that are holy, just, and good; and 
that his auditors may hear him with understanding, with 
willingness, and with an obedient heart. To this end, before 
he looses his tongue to speak, he should lift up his thirsting 
soul to God, that he may be able to discharge what he has im- 
bibed, and pour forth to others that wherewith he has filled 
himself. And this the rather, because both we and all our 
words are in the hand of God, who teaches us both what to 
speak, and after what manner to speak.’ And _ therefore, 
though ecclesiastical men ought to learn what they are to 
teach, and to get the faculty of speaking ; yet ‘when the hour 
of speaking comes !°, they should imagine that what our Lord 
says belongs to every good soul: Take no thought how or 
what ye shall speak, for it shall be given to you in that hour 


net mihi aliquid dignum de se dicere, 
quo et meum ministerium, et ves- 


trum satiem desiderium.—['The Be- ’ 


nedictine reads,—quod et meum 
suppleat ministerium et vestrum 
satiet desiderium. Ep.]— Conf. 
Serm. 51. de Divers. [al. Serm. 319. 
c.1.] (t.5. p.1273 d.) Donet mihi 
Dominus pauca dicere salubriter, 
qui donavit sancto Stephano tanta 
dicere fortiter. 

9 De Doctrin. Christian. 1. 4. c. 
Ew (6.13. pach 1. 09 76 δ. and ἢ)... 
Noster iste eloquens....ut orando 
pro re, ac pro illis quos est allocu- 
turus, sit orator antequam dictor 
[al. doctor]. Ipsa hora jam ut di- 
cat accedens, priusquam exserat pro- 
ferentem linguam, ad Deum levet 
animam sitientem, ut eructet quod 
biberit, vel quod impleverit fundat. 
Cum enim unaquaque re, que se- 
cundum fidem dilectionemque trac- 


tanda sunt, multa sint que dicantur, 
et multi modi quibus dicantur ab 
eis, qui hc sciunt; quis novit, quid 
ad presens tempus, vel nobis dicere, 
vel per nos expediat audiri, nisi qui 
corda omnium videt? Et quis facit, 
ut quod oportet, et quemadmodum 
oportet, dicatur a nobis, nisi in cu- 
jus manu sunt et nos et sermones 
nostri? 

10 [bid. (Ρ. 77 a.) Ad horam vero 
ipsius dictionis illud potius bone 
menti cogitet convenire quod Do- 
minus ait: Nolite cogitare quomodo 
aut quid loquamini ; dabitur enim 
vobis in illa hora quid loquamini: non 
enim vos estis, qui loquimini, sed 
Spiritus Patris vestri qui loquitur in 
vobis. Siergo loquitur in eis Spiritus 
Sanctus, qui persequentibus tradun- 
tur pro Christo, cur non et in eis, 
qui tradunt discentibus Christum ? 


134 Of preaching XIV..av, 


what ye shall speak ; for it is not ye that speak, but the Spirit 
of your Father that speaketh in you. If therefore the Holy 
Spirit speak in them who are delivered up to persecutors for 
the name of Christ, why should he not also speak in those 
who preach Christ to them that are disposed to learn him?” 

I have related this passage at length, both because it shows 
us to what degree they depended on the Spirit’s assistance in 
preaching, and also what sort of prayers those were which 
they commonly made before sermon: viz. not the common 
prayers of the Church, as some mistake, who measure all 
usages of the ancient Church by the customs of the present, 
but these short prayers for the assistance and conduct of the 
Spirit, to direct both them and the people in speaking and 
hearmg. And wherever we meet with any mention of prayer 
before sermon, it is to be understood only of this short sort of 
prayers, in ancient writers. Such as that of St. Austin’s in 
one of his Homilies upon the Psalms!!, which begins with 
these words, ‘Attend to the Psalm, and the Lord grant us 
ability to open the mysteries that are contained in it.’ He 
begins another! thus, ‘My lords and brethren, (meaning the 
bishops then present,) and the Lord of all by them, have com- 
manded me to discourse upon this Psalm, that you may under- 
stand it, so far as the Lord shall grant us understanding. And 
may he by your prayers assist me, that I may speak such things 
as I ought to speak, and such as ye ought to hear : that the word 
of God may be profitable to us 811. In this sense we are to 
understand St. Chrysostom, when 13 he says, ‘We must first 


pray, and then preach. So St. Paul does, praying in the pre- 


11 In Ps. of. p. 417. (t. 4. p. 981 a.) 13 Hom. 28. de Incomprehensibili 


Attendite ad Psalmum: det nobis 
Dominus aperire mysteria, que hic 
continentur, &c. 

12 In Ps. 139. (ibid. p. 1551 6.) 
Jusserunt domini fratres® et in ipsis 
Dominus omnium, ut ipsum Psal- 
mum afferam ad vos intelligendum, 
quantum Dominus donat. Adjuvet 
orationibus vestris, ut ea dicam quee 
oportet me dicere et vos audire: uti 
omnibus nobis sit utilis sermo di- 
yinus. 


Dei Natura. t. 1. p. 363. [Ed. Bened. 
de Incomprehens. 2. ] (t. 1. p. 469 4.) 
Πρότερον εὐχὴ καὶ τότε λόγος" οὕτω 
καὶ of’ Απόστολοι pact’ Ἡμεϊς δὲ τῇ 
προσευχῇ καὶ τῇ διανοίᾳ ἰδιακονίᾳ, 
Bened. διδασκαλίᾳ, Savil. 1 τοῦ λόγου 
προσκαρτερήσομεν" ἱπροσκαρτερήσω- 
μεν, Ben. et Sav.] Οὕτω καὶ ὁ Παῦλος 
ποιεῖ ἐν τοῖς προοιμίοις τῶν ἐπιστολῶν 
εὐχόμενος, ἵν ὥσπερ λύχνου φῶς, 
οὕτω τὸ τῆς εὐχῆς φῶς προοδοποιήσῃ 
τῷ λόγῳ. 


* (His ex verbis merito conjicias sermonem habitum fuisse in aliquo episco-~ 


porum consessu. Ed. Bened. in loc. 


Ep. | 








§ 13. 


and its usages. 135 


faces of Ins Epistles, that the hight of prayer, as the light of a 
fandle, may lead the way to his discourses.’ 

Such is that prayer which St. Ambrose!* is said to use 
before his sermons: ‘I beseech thee, O Lord, and earnestly 
entreat thee, give me an humble knowledge, which may 
edify; give me a meek and prudent eloquence, which knows 
not how to be puffed up, or vaunt itself upon its own worth 
and endowments above its brethren. Put into my mouth, I 
beseech thee, the word of consolation and edification, and ex- 
hortation, that I may be able to exhort those that are good 
to go on to greater perfection, and reduce those that walk 
perversely to the rule of thy righteousness, both by my word 
and by my example. Let the words which thou givest to 
thy servant be as the sharpest darts and burning arrows, 
which may penetrate and inflame the minds of my hearers to 
thy fear and love.’ But this seems rather to have been a 
private prayer of St. Ambrose between God and himseif, as 
Bishop Wettenhal!® and Mr. Thorndike!® understand it: who 
yet are mistaken in one thing, when they suppose that the 
common prayers of the Church came before the sermon, and 
that there were no other prayers before sermon but those: 
for nothing is more certain than that the common prayers did 
not begin till the sermon was ended; and yet there were such 
short prayers for grace and assistance as we are speaking of, 


14 Orat. ap. Ferrar. de Ritu Con- 
cion. 1. 1. Ὁ. 8. (p. 38.) Obsecro, 
Domine, et suppliciter rogo, da mihi 
semper humilem scientiam, qu 
edificet, da mitissimam et sapientem 
eloquentiam, que nesciat inflari, et 
de suis bonis super fratres extolli. 
Pone, quzso, in ore meo verbum 
consolationis, et edificationis, et ex- 
hortationis, per Spiritum Sanctum 
tuum, ut bonos ad meliora valeam 
exhortari, et eos, qui perverse gra- 
diuntur, ad tuz rectitudinis lineam 
revocare verbo et exemplo. Sint 
verba, que dederis servo tuo, tan- 
quam acutissima jacula, et ardentes 
Sagittae, que penetrent et incendant 
mentes audientium ad timorem et 
amorem tuum. 

15 Gift of Prayer, ch. 4. (p. 116.) 
The publick liturgies were indeed 


used before sermon; but no prayer 
at all of the minister’s own making, 
in which the people were to join ; 
the minister might himself kneel 
down before he begun to preach, 
and in private between God and 
himself implore the assistance of 
God’s Spirit in that so great work, 
&e. 

16 Just Weights and Measures, 
ch. 16. (p. 109.) I know I have al- 
leged a prayer of St. Ambrose before 
his sermon. I know there is a pas- 
sage of St. Augustine alleged to the 
same purpose. But neither of them 
signifies any more than a prayer to 
God to bless them in their preach- 
WG. 32 ‘The common prayers of the 
Church on all ordinary and solemn 
assemblies were made at the altar, 
ὅς. 


136 Of preaching XIV. iv. 


peculiarly adapted to the business of preaching and hearing, 
and not respecting any other subject. And sometimes the 
people’s prayers were required to be joined with them, as ap- 
pears from that of St. Austin in one of his Homilies upon the 
Psalms'7, where he desires the people to assist him with their 
prayers to the Lord, that he would grant him ability to ex- 
plain the latent mysteries and difficulties of the Psalms, as well 
for their sakes as his own. In Origen’s Homilies upon Genesis, 
Exodus, Leviticus, Numbers, Kings, Jeremy, Ezekiel, and 
St. Luke, there are abundance of such short prayers, not only 
in. the beginning of his discourses, but sometimes also in the 
middle of them, when any more abstruse passage of Scripture 
presented itself to consideration ; and generally in the close he 
makes another such short prayer in a few words suitable to 
the subject ; sometimes praying for himself and the people, 
and sometimes exhorting them to pray for themselves and 
him. All which being produced at large in a noted book of 
Mr. Daille’s18, I shall not think it needful to transcribe them 
in this place. 

But I cannot omit to observe, that as St. Austin often began 
his sermon with a short prayer, so he usually ended it with 
another of the like nature. The forms of which are some of 
them now to be found at the end of several of his homilies. In 
some of them!9 we have this form at length: ‘ Let us now turn 


17 In Ps. 147. p. 699. (t. 4. p. 1652 
c.) Adsit ergo nobis apud Dominum 
Deum nostrum iste affectus precum 
vestrarum : etsi non propter nos, 
certe propter vos donare dignetur, 

uod hic absconditum latet.—Vid. 

erm. 50. de Divers. [al. Serm. 356. ] 
(t. 5. p. 1385 d.) Audistis quid veli- 
mus. Orate, ut possimus &c. 

18 De Objectu Cultus Religiosi, 
1. 3. 6. 13. tot. (pp. 412, seqq.) Est 
sane et evangelii preedicatio, &c. 

19 Serm. 30. de Verb. Dom. t. το. 
[p.122. Ed. Basil. per Froben. 1529. 
or Paris. 1637.| which corresponds 
with Serm. 106. of the Ed. Bened. 
(t.5. p. 549 f.) where no such words 
occur. But see the close of Serm. 
67. (ibid. p. 377 f, g.) Conversi ad 
Dominum Deum Patrem Omnipo- 
tentem puro corde ei [al. et] quan- 


tum potest parvitas nostra, maximas 
atque uberes gratias agamus, pre- 
cantes toto animo singularem man- 
suetudinem ejus, ut preces nostras 
in beneplacito suo exaudire digne- 
tur; inimicum [quoque] a nostris 
actibus et cogitationibus sua virtute 
expellat ; nobis multiplicet fidem, 
gubernet mentem, spiritales cogita- 
tiones concedat, et ad beatitudinem 
suam perducat, per Jesum Christum 
Filium ejus. Amen. [al. per J.C.F. 
suum, qui cum eo vivit et regnat in 
seecula szeculorum. Amen. ]— Ser- 
mones 102, 120. de Divers. [al. 277, 
361.] (ibid. pp. 1113, 1406.)—Serm. 
18, ex editis a Sirmond. [al. Serm. 
256.] (ibid. p. 1054.) [See the re- 
marks of the Benedictine Editor at 
the end of Serm. 106, as above. 
Ep. | 

















δ 13. 


and its usages. 137 


to the Lord God our Father Almighty with a pure heart, and 
give him thanks with all our might, beseeching his singular 
clemency with our whole soul, that of his good pleasure he 
would vouchsafe to hear our prayers; that he would drive 
away the enemy from all our thoughts and actions by his 
power; that he would increase our faith, govern our minds, 
grant us spiritual thoughts, and conduct us to everlasting hap- 
piness, through Jesus Christ his Son our Lord, who liveth and 
reigneth with him in the unity of the Holy Ghost, one God, 
world without end. Amen!’ And in many other homilies2?° 
this prayer is referred to as a known form used frequently by 
him in the close of his sermons, Convers ad Dominum, Se. 
But he sometimes varied and shortened this form, as the mat- 
ter of his sermon required. Thus, in his long sermon upon the 
Resurrection?!, having said that the saints in the next world 
will keep a perpetual sabbath, and have nothing to do but to 
sing Hallelujah! and applying the words of the Psalmist [84, 4.] 
to this purpose, “ Blessed are they that dwell in thy house, for 
they will be always praising thee:” he concludes his sermon 
with this prayer: ‘ Let us turn to the Lord, and beseech him 
for ourselves, and all the people that stand with us in the 
courts of his house : which house may he vouchsafe to preserve 
and protect, through Jesus Christ his Son our Lord, who liveth 
and reigneth with him, world without end. Amen!’ In an- 
other of his homilies, a fragment of which is cited by Sirmond, 
as it is preserved in Eugyppius’s Collections22 out of St. Aus- 


20 De Verb. Dom. Serm. 1. [8]. 

[4]. 61.]-7. [al. 100.]-8. 

oe ee -10. [8]. 69. |~14. [al. 72. ap- 

pend. |—31. [al. rro.]-32. [al. 111.] 

-37-[al. 171.]-4o. [al. 122.] et pas- 

sim inter Homilias [al. Sermones] 
de Diversis. 

21 De Divers. Serm. 121. [al. 362.] 
(ibid. p.1437 d.) Conversi ad Do- 
minum, ipsum deprecemur pro no- 
bis et pro omni plebe sua, adstante 
nobiscum in atriis domus sue : 
quam custodire protegereque digne- 
tur: per Jesum Christum Filium 
ejus, Dominum nostrum, qui cum 
eo vivit et regnat in secula szeculo- 
rum. Amen. 

22 Thesaur. 1. 2. c. 288. ap. Sir- 


mond. Not. in August. Hom. 18. 
inter 40. ase editas. Audistis me, 
credo, fratres mei, quando dico, 
Conversi ad Dominum benedicamus 
nomen ejus, de nobis perseverare in 
mandatis suis, ambulare in via eru- 
ditionis suz, placere illi in omni 
opere bono, et cetera talia. [Pror- 
sus, Inquiunt, hoc totum in potestate 
nostra est constitutum. Ergo nos 
inaniter talia vobis optamus. De- 
fendamus nos et vos,| ne [et nos 
sine causa benedicamus et] vos sine 
causa Amen subscribatis. [This 
18th Sermon of the Forty Homilies 
of Augustine, first published by 
Sirmond at Paris, 1631, and cor- 
responding to the 256th of the Be- 


138 Of preaching XIV. iv. 


tin’s works, he has another form in these words: ‘ Let us turn 
to the Lord, and bless his name, that we may have grace to 
persevere in his commandments, to walk in the way of his in- 
structions. and please him in every good work, &c.’ From all 
which it is manifest they used such short prayers both in the 
begimning and conclusion of their sermons, and sometimes, as 
occasion required, in the middle of them also, and that these 
were distinct from the common prayers of the Church. 
oe aaa 14. Before they began to preach, it was usual also in many 
vobis ! The Places to use the common salutation, Pax vobis! Peace be unto 
ane , you! or, The Lord be with you! which was the usual preface 
commonly and introduction to all holy offices; to which the people an- 
vane swered, And with thy spirit! This the author of the Consti- 
tutions”? calls πρόσρησιν, the salutation, giving this rule to the 
bishop newly ordained. ‘ After the reading of the Law, and the 
Prophets, and the Epistles, and the Acts, and the Gospels, let 
him salute the Church, saying, The grace of our Lord Jesus 
Christ, and the love of God the Father, and the fellowship of 
the Holy Ghost, be with you all! and let all the people answer, 
And with thy spirit! And after this salutation, μετὰ τὴν 
πρόσρησιν. let him speak to the people the words of exhorta- 


nedictine Editors, (In Diebus Pas- 
chalibus, 27. de Halleluia,) does not 
conclude with those words: it ends 
with the same formula as the 67th 
Sermon of the Benedictine: (see 
Π. 10. preceding.) Conversi ad Do- 
minum Deum, Patrem Omnipotentem, 
puro corde, &c. Neither in Sir- 
mond’s note on the place, (ad calc. 
Ed. ut supr. p. 217. sive in Oper. 
Sirmond. Venet. 1728. t. 1. p. 198.) 
is there any mention of Eugyppius, 
but merely the following remark :— 
Solemnis precatio, qua sermones suos 
claudere solebat Augustinus. Ejus 
in veteri codice prima tantum verba 
de more legebantur, caetera descripta 
sunt ex Sermone 30. de Verb. Dom. 
[juxt. Ed. Bened. Serm. τού. c. το. 
sed incertum est an eam in hoc ser- 
mone usurparit, an alteram brevio- 
rem, qualis est in Sermone 121. de 
Diversis, [juxt. Ed. Bened. Serm. 
362; 6. 31. Ὁ. 5. Ρ- 145} 6. inshune 


modum: Conversi ad Dominum ip- 


sum deprecemur pro nobis, et omni 
plebe sua adstante nobiscum in atriis 
domus sue, quam custodire protege- 
reque dignetur, per Jesum Christum 
Filium ejus, Dominum nostrum quit 
cum ea vivit et regnat in secula se- 
culorum. However the formula, as 
above, Audistis me, &c., though not 
particularly noticed by Sirmond, is 
found in the Thesaurus of Eugyp- 
pius, (Basil. 1542.) according to 
the reference. Ep. | 

23.L..8.¢..6- (Cotel.cv. 1. jpaggzs) 
Mera τὴν ἀνάγνωσιν τοῦ Νόμου καὶ τῶν 
Προφητῶν, τῶν τε ᾿Επιστολῶν ἡμῶν 
καὶ τῶν Πράξεων, καὶ τῶν Εὐαγγελίων 
ἀσπασάσθω ὁ χειροτονηθεὶς τὴν ἐκ- 
κλησίαν, λέγων" “H χάρις τοῦ Κυρίου 
ἡμῶν Ἰησοῦ Χριστοῦ, ἡ ἀγάπη τοῦ 
Θεοῦ καὶ Πατρὸς, καὶ ἡ κοινωνία τοῦ 
᾿Αγίου Πνεύματος. μετὰ πάντων ὑμῶν" 
καὶ πάντες ἀποκρινέσθωσαν, Kai μετὰ 
τοῦ Πνεύματός σου. Καὶ μετὰ τὴν 
πρόσρησιν προσλαλησάτω τῷ λαῳ 
λόγους παρακλήσεως. 








and its usages. 139 


tion. And that this author did not impose any new custom 
upon the Church appears from Chrysostom, who in several of 
his homilies makes mention of it. In his third Homily upon 
the Colossians, he says, the bishop, when he first entered the 
church, said, Peace be unto you all! and when he began to 
preach4, Peace be unto you all! And a little before he says, 
the bishops used it ἐν ταῖς προσρήσεσι, by which he means 
their sermons, or at least the form of salutation itself, ushering 
in the sermon, as we have seen the author of the Constitutions 
understands it. Chrysostom2?> adds, that the people returned 
the salutation of peace to him that gave it, saying, And with 
thy spirit! In another place?® he says, ‘ Nothing is com- 
parable to peace and unity : and for this reason the father, the 
bishop, when he enters the church, before he goes up to his 
throne, prays for peace to all; and when he rises up to preach, 
he does not begin to discourse before he has given the peace 
to all.’ In other places?’ he opens the reason of this practice, 
by declaring the origmal intent and design of it. ‘ For,’ he 
says, ‘it was an ancient custom in the Apostles’ days, when the 
rulers of the Church had the gift of inspiration, and spake as 
they were moved by the Holy Ghost, for the people to say to 
the preacher, Peace be with thy spirit! ‘Therefore now when 
we begin to preach, the people answer, And with thy spirit ! 
showing that heretofore they spake not by their own wisdom, 
but as they were moved by the Spirit.’ And though this gift 
of extraordinary inspiration had ceased, yet all preachers still 
were presumed to be under the conduct and assistance of the 
Spirit in a lower degree: and therefore he says in another 
place2s, ‘ that the Holy Ghost was in their common father and 





24 Hom. 3. in Col. p. 1338. See ἄρχεται. τῆς πρὸς ὑμᾶς “διδασκαλίας, 


before, ch. 3. s. 8. Ὁ. 66. n. 71. 
2° 1014. p. 1339. (t. 11. Ρ. 348 d.) 
.᾽Αντιδιδόντες τῷ διδόντι τὴν εἰ- 
ρήνην πολεμοῦμεν : 'λέγεις, Καὶ τῷ 
Πνεύματί σου, κ.τ.λ. 

26 Hom. 52. In eos qui Pascha je- 
junant. t. 5. p. 713. [al. Cont. Ju- 
deos, Hom. 3.| (t.1. p. 614 ¢,) 
Οὐδὲν εἰρήνης ἴσον καὶ συμφωνίας. 
Διὰ τοῦτο καὶ εἰσιὼν ὁ πατὴρ: οὐ 
πρότερον ἐπὶ τὸν θρόνον ἀναβαίνει 
τοῦτον, ἕως ἂν ἅπασιν ὑμῖν εἰρήνην 
ἐπεύξηται᾽ καὶ ἀναστὰς οὐ πρότερον 


ἕως ἂν ἅπασι δῷ τὴν εἰρήνην. 

27 Hom. 36. in 1 Cor. p. 652. 
(t. το. p. 339 d.) ᾿Επειδὰν ἀρξώμεθα 
λέγειν, ὁ λαὸς ἀντιφθέγγεται, Τῷ 
Πνεύματι σου, δεικνὺς ὅτι τὸ παλαιὸν 
οὕτως ἔλεγον, οὐκ οἰκείᾳ σοφίᾳ, ἀλλὰ 
τῷ Πνεύματι κινούμενοι. 

28 Hom. 36. de Pentecost. t. 5. 

Ρ. 552. { 2. Ρ. 463 b.) Εἰ μὴ Πνεῦμα 
ΠΣ ἦν ἐν τῷ κοινῷ τούτῳ πατρὶ καὶ 
διδασκάλῳ, οὐκ ἂν ὅτε πρὸ μικροῦ 
ἀνέβη ἐπὶ τὸ ἱερὸν βῆμα τοῦτο, καὶ 
πᾶσιν ὑμῖν ἔδωκεν εἰρήνην, καὶ ἐπε- 


140 XIV. iv. 


Of preaching 


teacher, (meaning the bishop,) when he went up into the epi- 
scopal throne, and gave the peace to them all, and they with 
one voice answered, And with thy spirit! And this, not only 
when he went into his throne, but also when he preached to 
them, when he prayed, and when he stood by the holy table 
to offer the oblation.’ And by this we may understand what 
Sozomen?9 and others say of Chrysostom after his return from 
banishment, ‘that the people forced him against his will, before 
he was synodically reinstated, to go up into the throne, and 
give them the peace in the usual form, and preach to them.’ 
Optatus®° speaks of the same custom in Afric, both in the 
beginning and end of their sermons. For he says, ‘ they used 
a double salutation: the bishop never began to speak to the 
people before he had first saluted them in the name of God. 
Every sermon in the church began in the name of God, and 
ended in the name of the same God.’ And by this he proves 
that Macarius, the Emperor’s officer, did not take upon him the 
office of a bishop among the Catholics as the Donatists falsely 
objected against them. For though he spake to the people in 
the church, yet it was upon some other business, and not by 
way of preaching, which was the office of bishops, which they 
always began and ended with this salutation: but Macarius 
used no such salutation, and from thence he argues that he did 
not preach. Bona? cites also Athanasius’s Epistle to Eusta- 


φθέγξασθε αὐτῷ κοινῇ πάντες, Καὶ 
τῷ Πνεύματί σου. Διὰ τοῦτο οὐκ ἀνα- 
βαίνοντι μόνον, οὐδὲ διαλεγομένῳ 
πρὸς ὑμᾶς, οὐδὲ εὐχομένῳ ὑπὲρ ὑμῶν 
ταύτην ἐπιφθέγγεσθε τὴν ῥῆσιν, ἀλλ᾽ 
ὅταν παρὰ τὴν ἱερὰν ταύτην ἑστήκῃ 
τράπεζαν' ὅταν τὴν φρικτὴν ἐκείνην 
θυσίαν ἀναφέρειν μέλλῃ. 

29. 15. S788. Ν{Ὁ- 5: P3400 57 
“Ayovow αὐτὸν ἐπὶ τὴν ἐκκλησίαν" 
παραιτούμενόν τε, καὶ πολλάκις ἰσχυ- 
ριζόμενον, χρῆναι πρότερον τοὺς κα- 
ταψηφισαμένους αὐτοῦ πάλιν ἀποψη- 
φίσασθαι, ὡς ἱερεῦσι θέμις, ἠνάγκα- 
σαν τὴν εἰρήνην τῷ λαῷ προσειπεῖν, 
καὶ εἰς τὸν ἐπισκοπικὸν καθίσαι θρό- 
νον" ἀναγκασθεὶς δὲ, καὶ σχέδιόν τινα 
διεξῆλθε λόγον. 

80 L. 7. p. 112. (p. 84.) Episeo- 
palis tractatus probatur....saluta- 
tione geminata. Non enim aliquid 


incipit episcopus ad populum dicere, 
nisi primo in nomine Dei populum 
salutaverit. Similes sunt exitus ini- 
tiis. Omnis tractatus in ecclesia a 
nomine Dei incipitur, et ejusdem 
Dei nomine terminatur. Quis ves- 
trum audet dicere episcoporum more 
Macarium populum salutare? Igi- 
tur, cum nec salutaverit, antequam 
aliquid loqueretur, nec salutare au- 
sus sit, postquam locutus sit, nec 
manum imposuerit, nec sacrificium 
Deo ritu episcopali obtulerit, quid 
est, quod dicitis pollui potuisse epi- 
scopale collegium, cum ab omni 
episcoporum officio Macarium vide- 
atis alienum ?—Conf. 1. 3. p. 73. 
(p. 79.)..-Salutas de pace, qui non 
amas.—[See before, b. 13. ch. 5. 
8. 7. V.4. p. 418. ἢ. 88. Ep. | 

31 Rer. Litarg. |. 2.'c. 5. n. 5. 








§ 14, 15. and its usages. . 141 


thius, where he inveighs against the Arian bishops, ‘ who in the 
beginning of their sermons used that kind word, Peace be with 
you! and yet were always harassing others, and tragically 
engaged in war.’ But as there is no Epistle under that title 
among Athanasius’s works29, I let it rest upon the credit of our 
author. 

15. But I cannot but observe, that among all the short But the use 
prayers used by the Ancients before their sermons, there is οἱ 4?¢v@ 
never any mention of an Ave Mary! now so common in the sermons, 

Ε 5 5 unknown 
practice of the Romish Church. ‘Their addresses were all to to the An- 
God, and the invocation of the Holy Virgin for grace and ‘ents. 
assistance before sermons was a thing not thought of. They, 
who are most concerned to prove its use, can derive its original 
no higher than the beginning of the fifteenth century. For 
Ferrarius 2° ingenuously confesses that Vincentius Ferrerius 3! 
was the first ecclesiastical writer that ever used it before his 
sermons. Baronius has not a syllable of its antiquity in all his 
twelve centuries; there being a perfect silence both among 


the Ancients and all the Ritualists about it, till that Dominican 





(p. 282.) Athanasius tandem Epi- 
stola ad Eustathium invehitur in 
quosdam episcopos, cum initio sa- 
crificii et sermonis blandum illud 
proferrent, Pax vobiscum ! tragcedias 
tamen excitabant, et alios affligebant. 

29 [Bona’s statement is correct 
according to Montfaucon’s edition 
of the works of Athanasius; (Paris, 
1698.) where this Epistle to Eusta- 
thius does not appear under that 
express title, but forms the Preface, 
as it were, to the Confutations of 
Seventeen Propositions, which, in 
that edition of Athanasius, come 
next after the Second Dialogue 
against Macedonianus. See among 
the Dubia, which form the second 
tome, or third volume, of that edi- 
tion, the first tome consisting of 
two parts: (t. 2. p. 560 f.).... Kai 
ταῦτα Spaparoupyet [al. δραματουρ- 
γεῖσθαι] διὰ πολλῶν ἱερέων" *Q τῆς 
ἀνιεροῦ τολμῆς" ὦ τῆς ἀφορήτου δί- 
κης᾿ ὧν προοίμιον ἱερουργίας τε καὶ 
διδασκαλίας τὸ γλυκύτατον ἐκεῖνο, 
Εἰρήνη πᾶσιν x. t..—The entire 
context completely justifies the re- 
mark which Bona makes.—See also 
the Ed. Patav. 1771. (t. 2. p. 401.) 


under the title, Epistola cujusdam, 
ut videtur, prefationis loco scripta, 
im qua motuum ecclesiasticorum tra- 
gedia, Ep. | 

30 De Ritu Concion. 1. 1. c. 11. 
p- 30. (p. 42.) Non ita vetus autem 
esse laudabile hoc ecclesiz institu- 
tum, ex eo facile crediderim, quod 
Beatus Vincentius Ferrerius, qui 
floruit anno Domini 1410, primus 
ex omnibus scriptoribus ecclesiasti- 
cis illius meminerit, dum singulis 
sermonibus suis preemittit ea verba, 
Salutetur Beata Virgo. Fatendum 
ut sit, illud vel a Beato Vineentio 
initium habuisse, vel certe ipsius 
Vincentii temporibus ceepisse fre- 
quentari. 

31 | Whom Bellarmine, de Scripto- 
ribus, (Colon. 1684. p. 227.) calls 
Vir apostolicus, and says: Preedica- 
vit multis in locis verbum Dei cum 
summa utilitate populorum, Deo 
cooperante et sermones ejus confir- 
mante sequentibus signis: &c. He 
was of the Order of Preachers. He 
died in 1418. See more in Whar- 
ton’s Append. to Cave, Oxon. 1743. 
t. 2. Append. p. 116. Ep. ] 


142 Of preaching XIV. iv: 
preacher, in his abundant zeal for the worship of the Holy 
Virgin, began to use it before his sermons; from whose ex- 
ample, for he was a celebrated preacher in the age he lived in, 
it gained such reputation and authority, as not only to be pre- 
fixed before all their sermons, but to be adapted and joined 
with the Lord’s Prayer in the Roman Breviary. Ferrarius 
says all he can to justify a novelty ; but nothing can clear this 
hyperdulia of idolatry ; and he might have spared his censure 
of Erasmus, who says a witty thing upon it 22, ‘that their 
preachers were used to invoke the Virgin Mother in the begin- 
ning of their discourses, as the Heathen poets were used to do 
their Muses :’ for Epiphanius would have said much severer 
things against it had he had the like occasion given him to in- 
veigh against this idolatry as he had to censure that of the Col- 
lyridians *? : but then this idolatry was confined to the weaker 
sex, and had not yet made its way into the pulpits, or any part 
of the liturgy of the ancient Church, when preachers were 
used to pray for grace and assistance only from Him who is 
the proper donor of it. 

16. I observe further, that as their sermons were thus 
usually prefaced with a short prayer, so they were sometimes 


Sometimes 
their ser- 


mons were 

peetaced introduced with a short form of benediction. This seems to 
with a be- : : δ - 

nediction, have been peculiar to times of calamity and distress, or to 


happy deliverances out of them. There are instances of both 
kinds in Chrysostom’s sermons to the people of Antioch, when 
they were under apprehensions of being destroyed by the Em- 
peror’s displeasure. His fourth sermon 4 begins thus: ‘ Blessed 
be God, who hath comforted your sorrowful souls, and com- 
forted your wavering minds.’ His eleventh 85, twelfth 86, thir- 


82 [See his Apologia adversus 
Rhapsodias Calumniosarum Quere- 
monuurum, &c. Basil. ap. Froben. 
1531. (p. 168.) Sed si est fons gra- 
tize, quid opus est illi dicere Ora pro 
nobis ? Non est probabile eam con- 
suetudinem a gravibus viris induc- 
tam, sed ab mepto quopiam, qui, 
quod didicerat apud poétas propo- 
sitioni succedere invocationem, pro 
Musa supposuit Mariam.—Conf. ap. 
Erasm. Lugd. Bat. 1706. t. 9. col. 
1165 f. sub tit. Veneratio Virginis 
Deipare. Ev.} 


38” See before, 5: 5. Ρ Τοῦ ΠΟ ΠῚ 

34 Hom. 4. ad Pop. Antioch. (t. 2. 
p. 48 4.) Εὐλογητὸς ὁ Θεὸς, 6 παρα- 
καλέσας τὰς ὀδυνωμένας ὑμῶν ψυχὰς, 
ὁ στηρίξας δονουμένας ὑμῶν τὰς δια- 
νοίας. 

86 Hom. 11. (ibid. p. 114 d.) Ἔπ- 
ειἰδὰν ἐννοήσω τὸν παρελθόντα χειμῶ- 
να, τὴν παροῦσαν γαλήνην, οὐ παύομαι 
λέγων, Εὐλογητὸς ὁ Θεὸς, ὁ ποιῶν 
πάντα καὶ μετασκευάζων αὐτά. 

36 Hom. 12. (ibid. p. 123 b.) Καὶ 
χθὲς εἶπον, Εὐλογητὸς ὁ Θεός" καὶ 
σήμερον τὸ αὐτὸ τοῦτο πάλιν ἐρῶ. 





a 


᾿ ᾧ 16, 17. 


teenth 86, and twentieth 87 homilies begin much after the same 

manner. And his Homily after his Return from Banishment 3° 

is thus prefaced: ‘ What shall I say? what shall I speak ? 

Blessed be God! This was the word which I spake when I 

went away; and this I repeat now at my return.’ And this he 

tells them he did after the example of Job, who in adversity, 

as well as prosperity, said always, “ Blessed be the name of 

the Lord !” 

17. It appears further from those homilies and several Sometimes 

others 89, both in him and other writers, that they sometimes Eo 


without any 
eed without any text; only treating of such matters as text, and 


they thought most proper for the occasion. But most com- ae 
monly they took their text out of some paragraph of the eae oa 
Psalms or Lessons, as they were read. And sometimes they so 
ordered the matter, as to preach upon the Psalm, the Epistle, 
and Gospel, all together, when they were either accidentally or 
by their own appointment upon the same subject. Thus St. 
Austin preached upon the subject of praise and thanksgiving 
out of the Epistle, the Psalm, and the Gospel together 10, be- 
cause they had all something relating to his subject. But they 
never showed so little reverence for Scripture as to choose 
their text out of Aristotle’s Ethics, as Sixtinus Amama 41 tells 


and its usages. 143 


36 Hom. 13. (ibid. Pp. 133 a.) ᾿Απὸ 
τῆς αὐτῆς ἀρχῆς καὶ τῶν αὐτῶν προοι- 
μίων, ὧν χθὲς καὶ πρὸ ἐκείνης ἡρξά- 

μην, καὶ σήμερον ἄρξομαι, καὶ ἐρῶ 
νῦν, Εὐλογητὸς ὁ Θεός. 

37 Hom. 20. [al. 21.] (ibid. p 
213 8.) ᾿Απὸ τῆς ῥήσεως, ap ἧς 
ἀεὶ παρὰ τὸν καιρὸν τῶν κινδύνων πρὸς 
τὴν ὑμετερὰν εἰώθειν ἀγάπην προοι- 
μιάζεσθαι, a ἀπὸ τῆς αὐτῆς ταύτης καὶ 
σήμερον ἄρξομαι τοῦ πρὸς ὑμᾶς λό- 
γου, καὶ ἐρῶ μεθ᾽ ὑμῶν, Εὐλογητὸς ὁ 
Θεὸς, ὁ τὴν ἱερὰν ταύτην ἑορτὴν μετὰ 
χαρᾶς καὶ εὐφροσύνης πολλῆς κατα- 
ξιώσας ἡ ἡμᾶς ἐπιτελέσαι σήμερον, καὶ 
τὴν κεφαλὴν ἀποδοὺς τῷ σώματι, καὶ 
τὸν ποιμένα τοῖς προβάτοις, τὸν δι- 
δάσκαλον τοῖς μαθηταῖς, τὸν στρατη- 
γὸν τοῖς στρατιώταις, τὸν ἀρχιερέα 
τοῖς ἱερεῦσιν. Ἑὐλογητὸς ὁ Θεὸς, ὁ 
ποιῶν ὑπὲρ ἐκπερισσοῦ ὧν αἰτούμεθα, 
ἢ νοοῦμεν. 

38 Hom. post Redit. t. 2. (t. 3. 
Ρ. 424 ἃ.) Τί εἴπω; ἢ Ti λαλήσω; 


Εὐλογητὸς ὁ Θεός" τοῦτο εἶπον ἐξιὼν 
τὸ ῥῆμα, τοῦτο πάλιν ἐπαναλαμβάνω. 
[See my remarks at n. 85. p. 127. 
of this volume. Ep.] 

39 Homm. 3-6. ad Pop. Antioch. 
(t. 2. pp. 35, seqq.) 

40 Serm. to. de Verb. Apost. t. 10. 
Β- Ε12. fal.pSerm. -176.)\n(t...5.0 p: 
839 e.) Has tres lectiones, quantum 
pro tempore possumus, pertracte- 
mus, dicentes pauca de singulis, et 
quantum conari possumus, adju- 
vante Domino, non in aliqua earum 
immorantes, &c. 

41 Oratio de Barbarie. Cited by 
Mr. Seller in his Life of Justin 
Martyr, p. 123. (Anti-Barbarus, p 
8.) In nonnullis quoque locis eo de: 
ventum fuit, ut textus ex Ethica 
Aristotelis pro concione proposue- 
rint et interpretati sint; id quod 
dominus Melancthon suis se auri- 
bus audivisse testatur. 


Their ser- 
mons al- 
ways upon 
important 
subjects. 


144 


Of preaching 


us one of the Romish preachers did at Paris in the hearing of 


Melancthon. 


18. Neither did they entertain their auditory with light 
and ludicrous matters, or fabulous and romantic stories, such 
as those with which preaching so much abounded in the 
age before the Reformation; of which Erasmus 42, and Fa- 
ber 42, and Hottinger 14, and many other learned men, have 
made so great and so just complaints. 


42 Morie Encomium, p. 176, &c. 
(Oper. Lugd. Bat. 1703. t. 4. p. 475 
b. 6.) Audivi ipsa quendam eximie 
stultum, erravi, doctum volebam di- 
cere, qui in concione celeberrima 
Divine Triadis mysterium explica- 
turus, quo et doctrimam suam non 
vulgarem ostentaret, et theologicis 
satisfaceret auribus, nova prorsus 
ingressus est via, nimirum a literis, 
syllabis, et oratione, tum a concor- 
dia nominis et verbi, adjectivi no- 
minis et substantivi, mirantibus jam 
plerisque, ac nonnullis Horatianum 
illud apud se mussitantibus, Quor- 
sum hec tam putida tendunt ? 'Tan- 
dem huc rem deduxit, ut in gram- 
maticorum rudimentis sic expres- 
sum ostenderet totius Triadis simu- 
lacrum, ut nemo mathematicorum 
in pulvere posset evidentius depin- 
gere. Atque in hac oratione θεολο- 
γώτατος ille totos octo menses ita 
desudarat, ut hodie quoque magis 
cecutiat, quam talpz, nimirum tota 
luminum acie ad ingenii cuspidem 
avocata. Verum haud peenitet ho- 
minem cecitatis, ac parvo quoque 
putat emptam eam gloriam. Audi- 
tus est nobis alius quidam octoge- 
narius, adeo theologus, ut in hoe 
Scotum ipsum renatum putes. Is 
explicaturus mysterium nominis Je- 
su, mira subtilitate demonstravit, in 
ipsis literis latere, quidquid de illo 
dici possit. Etenim quod tribus 
duntaxat inflectitur casibus, id ma-~ 
nifestum esse simulacrum Divini 
Ternionis. Deinde quod prima vox 
Jesus desinat in s, secunda Jesum, 
in m, tertia Jesu, in u, in hoc ἄρρη- 
τον subesse mysterium: nempe tri- 
bus literis indicantibus, eum esse 
summum, medium, et ultimum. 


Restabat mysterium his quoque re- 
trusius, mathematica ratione. Jesus 
sic in duas equales diffidit portio- 
nes, ut scilicet penthemimeres in 
medio resideret. Deinde docuit, 
eam literam apud Hebreos esse Ὁ, 
quam illi Syn appellent ; porro Syn, 
Scotorum opinor lingua, peccatum 
sonat: atque hinc palam declarari, 
Jesum esse, qui peccata tolleret 
mundi. Hoc tam novum exordium 
sic inhiantes admirati sunt omnes, 
precipue theologi, ut parum abfu- 
erit, quin illis acciderit, quod olim 
Niobe; cum mihi propemodum eve- 
nerit, quod ficulno illi Priapo, qui 
magno suo malo Canidie Saganz- 
que nocturna sacra spectavit, &c. 

43 Declamat. de Humane Vite 
Miseria. ap. Hotting. Hist. Eccles. 
Sec. 16. (part. 4. p. 1271.) Con- 
cionatorum vicem persepe vehe- 
menter indolui, quibus nescio que 
putida commentaria revolvenda sunt, 
quoties ad populum declamandum 
est. Aucupantur nonnulli sedulo 
quidem, sed parum scite, ut Meffret. 
Queedam non usquequaque recepta, 
sed propemodum anilia referunt ali- 
qui, ut discipulus. Multi nimium 
secure dormiunt, dum fere ubique 
dormitant. Que, malum, insania 
est, divinum oratorem pro evange- 
lica veritate somnia queedam et ani- 
cularum visiones et terriculamenta 
referre? Miserebat me eorum, qui- 
bus illa deliria facessebant negotia. 
.... Sola divini verbi declamandi 
facultas rudior, quam hee ztas doc- 
ta ferat, atque impurior videbatur. 
Non enim sine magno meo vel sto- 
macho legi vulgus sermologorum, 
ut vocant. Nam occurrerunt ple- 
raque barbara et indigniora, que 


XIV. iv. 





§ 18. 


and its usages. 


145 


There is one instance given by Hottinger out of one of their 
authentic Books of Homilies, which for its singular vanity, and 
to show the difference between the ancient and the modern 
way of edifying a popular audience, I shall here transcribe out 


of him, as he relates it in his history. 


He says 45, in a Book 


of Sermons composed by the theological faculty of Vienna, 
anno 1430, which was read in their monasteries and _ their 


churches, this ridiculous story is told, to recommend their 
relics to the people : ‘ That the thirty pieces of gold, (though the 


vel doctus homo legeret, vel imbi- 
beret auris Christiana, que conatus 
sum, &e. 

44 Sec. 16. 8.3. (part. 1. p.263.) 
In cerimoniis plerique exponendis, 
quam fidei articulis tradendis erant 
occupatiores. Habeo hac de re Be- 
ati Rhenani judicium, epistola per- 
quam familiari, a. C. 1518, Basilea 
ad Zuinglium, in Helvetiorum ere- 
mo adhuc commorantem, perscripta, 
quod ex ipso autographo in lucem 
producemus: Nihil est, quod magis 
doleat, quam quod video, Christia- 
num populum passim cerimoniis ni- 
hil ad rem pertinentibus onerari, im- 
mo meris neniis. Ht causam non 
aliam reperio, quam quod sacerdotes, 
per summularios istos et sophisticos 
theologos decepti, ethnicam aut Ju- 
daicam doctrinam docent. De vulgo 
sacerdotum loquor. Neque enim me 
latet, te tuique similes purissimam 
Christi philosophiam ex ipsis fonti- 
bus populo proponere, non Scoticis 
aut Gabrielicis interpretationibus de- 
pravatam ; sed ab Augustino, Am- 
brosio, Cypriano, Hieronymo, ger- 
mane et sincere expositam. Debla- 
terant illi nugas in 60 loco stantes, 
ubi, quidquid dicitur, populus veris- 
simum esse putat, de pontificia po- 
testate, de condonationibus, de pur- 
gatorio, de fictis divorum miraculis, 
de restitutione, de contractibus, de 
votis, de penis inferorum, de Anti- 
christo, &c. 

45 Sec. 15. (pp. 63, seqq.) Pagina 
456 ex apocryphis quibusdam de- 
liramentis refert, triginta aureos, 
quibus Servatorem prodidit Judas, 
cusos esse ab Abrahami parente 
Theracho, fabro peritissimo, a quo, 
auctoritate et jussu regis Nimrodi, 


BINGHAM, VOL. VY. 


primum nummum signatum orbis 
terrarum habuerit. Heereditario jure 
hos triginta nummos cessisse Abra- 
hamo, quibus ab Ephrone sepul- 
chrum emerit. Inde ad Ismaélitas 
devenisse, qui Josephum eodem pre- 
tio suum fecerint. Josepho autem 
in Avgypto, fratribus frumentum 
vendenti, fuisse redditos, et thesauro 
regio additos. Ex thesauro paullo 
post Mosem obtinuisse, cum a rege 
ad subigendam A®thiopiam mitte- 
retur. Ea occasione regine Sabeze 
a Mose fuisse oblatos dotis loco. 
Postea vero, cum AXthiopum regina 
Salomonem salutasset, argenteos il- 
lam nummos eidem donasse. Qui 
iterum gazophylacio regio addicti, 
Nebucadnezaris tandem urbem oc- 
cupantis preedz cesserint. Cumque 
regem quendam Arabiz haberet in 
comitatu suo, ex cujus posteris unus 
eorum fuerit regum, qui Christum 
Bethlehemi honoribus et muneribus 
affecerint, hoc ei Nebucadnezarem 
munus sponte destinasse. Atque 
sic a rege illo Orientali tam splendi- 
dum donum B. Virgini fuisse con- 
secratum. Mariam vero, Filium 
suum sistentem, munus hoc sacrum 
templo esse voluisse. Atque hoc 
ipsum tandem argentum pretium 
proditionis fuisse. Addit etiam ar- 
genteos istos, quos aureos ante vo- 
caverat, post Christi passionem toto 
orbe dispersos et sanctis annumera- 
tos reliquiis esse. Unum quidem 
ostendi Rome ad introitum_basi- 
licee Petri: sed aureum esse, et 
nummo Anglico majorem.—St. Ber- 
nard’s censure of such trifles is, In- 
ter szeculares nuge nuge sunt, in 
ore sacerdotis blasphemiz. See De 
Consider. 1. 2. c. 13. (t. 2. p. 1037 d.) 


L 


146 Of preaching 


Scripture calls them silver,) which Judas had for betraying his 
master, were coined by Terah, Abraham’s father, who was a 
famous artificer under King Nimrod; that he gave them to his 
son Abraham; that Abraham therewith purchased the field of 
Ephron the Hittite; from whence they came into the hands 
of the Ishmaelites, who therewith bought Joseph, when his 
brethren sold him into Egypt; that Joseph’s brethren paid 
them to Joseph when they went to buy corn in Egypt, and so 
they came into the king of Egypt’s treasury; that hence they 
were given to Moses when the king of Egypt sent him with an 
army to subdue Ethiopia; that Moses upon this occasion gave 
them as a dowry to the queen of Sheba; and the Ethiopian 
queen afterward made a present of them to King Solomon ; 
who put them into the treasury, where they continued til 
Nebuchadnezzar among the spoil seized them in the devasta- 
tion of Jerusalem; Nebuchadnezzar, having an Arabian king 
among his auxiliaries, made a present of them unto him; and 
of him sprang one of those Eastern kings who came to worship 
Christ at his birth, and made a present of them to the Virgin 
Mary; and the Virgin, when she presented her son in the 
temple, made them an offering for her purification. So this 
very silver, which was gold before, was the price which Judas 
had for betraying his master. And these silver pieces are 
there said to be dispersed over all the world, and kept as 
sacred relics, one of which in gold as big as an English noble 
is showed at Rome in the entrance of St. Peter’s church.’ One 
would hardly believe that such absurd and ridiculous fictions 
should have been authorized from the pulpit among the rules 
of eternal life, had not undeniable proof been often made 46 
that their breviaries and legends, as well as sermons, before 
the Reformation, were stuffed with such fables; though I be- 
lieve this story outdoes any in the Golden Legion, of which 
Ludovicus Vives 47 and Melchior Canus48 so much complain, 


XIV. iv. 


46 See Patrick’s Devotions of the 
Roman Church. Lond. 1674. 8vo. 
[ With two Digressions concerning 
the Reliques and Miracles in Mr. 
Cressy’s late Church History. Ep. | 

47 De Tradendis Disciplinis, 1. 5. 
(p. 260.) Acta vero Apostolorum, 
&c. [Conf. Hottinger. Hist. Eccles. 
Sec. 16. s. 3. (p. 260.) ex Ludov. 


Viv. 1. 2. p. 28. Indigna est divis et 
hominibus Christianis illa sancto- 
rum historia, que Legenda Aurea 
nominetur, quam nescio cur auream 
appellant, quum scripta sit ab ho- 
mine ferrei oris, plumbei cordis. 
Quid foedius est libro? O quam 
pudendum est nobis Christianis, 
non esse prestantissimos nostrorum 


and its usages. 


147 


and Jacobus de Voragine 19 was but an ass to these men for 


invention. 
differed from this. 


Now let us see how the ancient way of preaching 


Justin Martyr °° makes it a plain but a very edifying way of 
instruction. For he says, ‘ when the writings of the Apostles and 
Prophets were read, the bishop made a discourse to exhort and 
excite the people to imitate and transcribe into their practice 


the good things they had heard read out of them.’ 


Their sub- 


jects, as Gregory Nazianzen®! describes the choice of them, 


divorum actus verius et accuratius 
memorize mandatos, sive ad cogni- 
tionem, sive ad imitationem tant 
virtutis, quam de suis ducibus, de 
philosophis, et sapientibus homini- 
bus, tanta cura Greci et Romani 
perscripserint ὃ Grischov. | 

48 Loci Theolog. 1. 11. c. 6. p. 533- 
(De Hum. Hist. Auct. p. 238. col. 2. 
et ap. Hottinger. ut supr. p. 333-) 
Dolenter hoc dico potius quam con- 
tumeliose, multo a Laértio severius 
Vitas philosophorum scriptas, quam 
a Christianis Vitas sanctorum ; lon- 
geque incorruptius et integrius Su- 
etonium res Cesarum exposuisse, 
quam exposuerint Catholici, non res 
dico imperatorum, sed martyrum, 
virginum, et confessorum. [li enim 
in probis, aut philosophis, aut prin- 
cipibus, nec vitia, nec suspiciones 
vitiorum tacent, in improbis vero 
etiam colores virtutum produnt. 
Nostri autem plerique vel affectilus 
inserviunt, vel de industria quoque 
ita multa confingunt, ut eorum me 
nimirum non solum pudeat, sed 
etiam teedeat. Hos enim intelligo 
ecclesize Christi cum nihil utilitatis 
attulisse, tum incommodationis plu- 
rimum. Nominibus parco, quoniam 
hujus loci judicium morum etiam 
est, et non eruditionis tantum, in 
qua liberior potest esse censura. 
Nam que morum est, hee debet 
profecto esse et in vivos cautior, et 
in mortuos reverentior. Certum est 
autem, qui ficte et fallaciter histo- 
riam ecclesiasticam scribunt, eos vi- 
ros bonos atque sinceros esse non 
posse, totamque eorum narrationem 
Inventam esse aut ad questum aut 
errorem, quorum alterum foedum 
est, alterum perniciosum. 


49 [Floruit anno 1290. Rectius 
de Viragine, urbe Ligurum mariti- 
ma, oriundus 8. Dominici familiz 
nomen dedit, ejusque in Lombardia 
Provincialis, deinde totius ordinis 
Generalis, &c..... Vir quidem in 
Deum devotus, in pauperes munifi- 
cus...plus magis quam doctus, etsi 
Augustini opera sedulo legebat, ejus- 
que pene omnia memoria tenuisse 
dicitur. In rebus historicis, pre- 
sertim que de Vitis Sanctorum con- 
gessit, nimium credulus, et in fa- 
bulis undique invasandis ad ludi- 
brium ineptus.—Vid. Cav. Hist. Li- 
ter. Oxon. 1743. t. 2. p. 334. Ep.] 

50 Apol. 2. p.g8. See before, s. 3. 
p- 103. n. 98. 

51 Orat. 1. de Fug. (t.1. p. 15 d.) 
Ἐμοὶ δ᾽ οὖν πρᾶγμα φαίνεται, οὐ τῶν 
φαυλοτάτων,οὐδὲὀλίγου τοῦπνεύματος 
διδόναι κατὰ καιρὸν ἑκαστῷ τοῦ λόγου 
τὸ σιτομέτριον,. καὶ οἰκονομεῖν ἐν κρίσει 
τὴν ἀλήθειαν τῶν ἡμετέρων δογμάτων" 
ὅσα περὶ κόσμων ἣ κόσμου πεφιλοσό- 
φηται, περὶ ὕλης, περὶ ψυχῆς, περὶ νοῦ 
καὶ τῶν νοερῶν φύσεων, βελτιόνων τε 

καὶ χειρόνων, περὶ τῆς τὰ πάντα συν- 

δεούσης τε καὶ διεξαγούσης προνοίας" 
ὅσα TE κατὰ λόγον ἀπαντᾷν δοκεῖ, καὶ 
ὅσα παρὰ λόγον τὸν κάτω καὶ τὸν ἀν- 
θρώπον" ἔτι TE ὅσα περὶ τῆς πρώτης 
ἡμῶν συστάσεως καὶ τῆς τελευταίας 
ἀναπλάσεως, τύπων τε καὶ ἀληθείας 
καὶ διαθηκῶν, καὶ Χριστοῦ παρουσίας 
πρώτης TE καὶ δευτέρας, σαρκώσεώς 
τε, καὶ παθημάτων, καὶ ἀναλύσεως" 
ὅσα τε περὶ ἀναστάσεως, περὶ τέλους, 
περὶ κρίσεως, καὶ ἀνταποδόσεως σκυ- 
θρωποτέρας τε καὶ ἐνδοξοτέρας" τὸ 
κεφάλαιον, ὅσα περὶ τῆς ἀρχικῆς καὶ 
βασιλικῆς καὶ μακαρίας Τριάδος ὑπο- 
ληπτέον. 


L 2 





148 Of preaching XTV. avg 


were commonly such as these: of the world’s creation, and the 
soul of man; of angels, as well those that kept, as those that 
lost their first integrity ; of providence, and its wise laws and 
constitutions ; of the formation of man and his restoration; of 
the two covenants, the types of the old, and the antitypes of 
the new; of Christ’s first and second coming, of his incarnation 
and passion; of the general resurrection and end of the world ; 
of the day of judgment, and the rewards of the just, and the 
punishment of the wicked ; and above all of the doctrine of the 
Trinity, which was the principal article of the Christian faith. 
In like manner Chrysostom 51 puts his auditors in mind of what 
matters he had used to preach to them, of the nature of the 
soul, of the fabric of the body, of the state of immortality, of 
the kingdom of heaven and the torments of hell, of the long- 
suffering of God and the methods of pardon; of the powers of 
repentance, of baptism, and the forgiveness of sins; of the cre- 
ation of the superior and inferior world; of the nature of men 
and angels; of the subtilty of Satan, and his methods and poli- 
cies; of the different opinions of the Christian world; of the 
true faith, and the gangrene of heresies, and other such myste- 
ries, which it behoves a Christian to be acquainted with. 


And deli- 19. And as they were thus careful in the choice of their sub- 
WEreC IDB eh os ca τ ποτ δὲ less careful to put their well chosen 
way most Jects, so they were no less carefu put their well ὁ 

affecting matter into the most useful and pleasing dress; that they 


and suitable 
to the ca- might answer the true ends of Christian oratory, and, as the 


Sees οἱ Wise Man words it, [Proyv. 25, 11.] make their “apples of 


their hear- 
ers, with gold” appear the more beautiful by being set “in pictures of 
perspicuity, silver.” 
pleasure, Ff 
and foreeof ‘The design of Christian oratory,’ as St. Austin 52 observes, 


argument. 


5! Hom. 24. de Bapt. Christ. t. 1. 
Pp. 309. (t.2. p. 808 ὍΝ ΤῸ γὰρ, εἰπέ 
μοι, διδάξαί σε τῶν y ἀναγκαίων δυνησό- 
μεθα, ἅπαξ τοῦ ἐνιαυτοῦ ἢ δεύτερον 
παρ᾽ ἡμῖν φοιτῶντα, περὶ ψυχῆς, περὶ 
σώματος, περὶ ἀθανασίας, περὶ βασι- 
λείας τῶν οὐρανῶν, περὶ κολάσεως, 
περὶ γεέννης, περὶ μακροθυμίας Θεοῦ, 
περὶ συγγνώμης, περὶ μετανοίας, περὶ 

απτίσματος, περὶ ἁ ἁμαρτημάτων ἀφέ- 
σεὼς, περὶ τῆς κτίσεως ταύτης τῆς 
ἄνω καὶ τῆς κάτω, περὶ ἀνθρώπων φύ- 
σεως. περὶ ἀγγέλων, περὶ τῆς τῶν δαι- 
μόνων κακουργίας, περὶ τῶν μεθοδειῶν 
τοῦ Διαβόλου, περὶ πολιτείας, περὶ 


δογμάτων, περὶ τῆς ὀρθῆς πίστεως, 
περὶ τῶν διεφθαρμένων αἱρέσεων : 
ταῦτα γὰρ καὶ πολλῷ πλείονα τούτων 
τὸν Χριστιανὸν etdévat χρὴ: καὶ τού- 
τῶν πάντων ἀποδιδόναι λόγον τοῖς ἐ- 
ρωτῶσιν. 

52 De Doctrin. Christian. 1. 4. ¢. 4. 
(t.3. part.1. p.66 ἃ.) Debet igitur 
divinarum Scripturarum  tractator 
et doctor, defensor rectz fidei ac de- 
bellator erroris, et bona docere, et 
mala dedocere: atque in hoc opere 
sermonis conciliare adversos, remis- 
sos erigere, nescientibus quid aga- 
tur, quid exspectare debeant inti- 


and its usages. 149 


‘is either to instruct men in the truth, or to refute their errors, 
or to persuade them to the practice of holiness and virtue, and 
dissuade them from the contrary vices. The first of these re- 
quires plain narration; the second, strength of argument and 
ratiocination; and the third, the art and power of moving the 
mind and affections. And in doing each of these, the Christian 
orator 58, as he never speaks anything but what is holy, just, 
and good, so he endeavours to speak these in such a manner, 
as that he may be heard with understanding, with pleasure, 
and with obedience, as the chief thing of all. That he may be 
heard with understanding, he speaks everything with a natural 
plainness and perspicuity, and also a regard to men’s capacities 
and apprehensions. He reckons the greatest oratory of no use, 
if it cannot be understood: [0151 what signifies a golden key, 
if it cannot open what we intend? A wooden key is of more 
use, if it will answer the true design of a key, which is only 
to open what is locked up and shut before. Therefore the 
Christian orator labours chiefly at perspicuity in his speech, 
never thinking he has done justice to any truth by his elo- 
quence, unless he has also delivered it with a sufficient evidence 
to men of reasonable capacities and comprehensions. There 
are some things>? which are unintelligible in their own nature, 
or not to be understood by the ordinary sort of men, though 
they be spoken with never so much plainness of the orator : 
and therefore such things are seldom or never, without great 
necessity, to be handled in a popular audience. For the same 


mare,...Si docendi sunt qui audi- 


enim alia debet dicere: agit ergo 
unt, narratione faciendum est, si ta- 


quantum potest, cum ista dicit, ut 





men indigeat, ut res de qua agitur, 
innotescat. Ut autem, que dubia 
sunt, certa fiant, documentis adhibi- 
tis ratiocinandum est. Si vero, qui 
audiunt, movendi sunt potius quam 
docendi, ut in eo, quod jam sciunt, 
agendo non torpeant, ut rebus assen- 
sum, quas veras esse fatentur, ac- 
commodent, majoribus dicendi viri- 
bus opus est. Ibi obsecrationes et 
increpationes, concitationes et coer- 
citiones, et quzecunque alia valent 
ad commovendos animos, sunt ne- 
cessaria. 

53 Thid. c. 15. (p.76 e.) Agit ita- 
que noster iste eloquens, cum et 
justa, et sancta et bona dicit, neque 


intelligenter, ut libenter, ut obedi- 
enter audiatur. 

84 Ibid. c. 11. (p. 74 6.) Quid enim 
prodest clavis aurea, si aperire quod 
volumus non potest? Aut quid ob- 
est lignea, si hoc potest, quando nihil 
queerimus, nisi patere quod clausum 
est? 

55 Thid. c.g. (p. 73 b.) Sunt enim 
queedam, que vi sua non intelligun- 
tur, aut vix intelliguntur, quantoli- 
bet et quantumlibet, quamvis pla- 
nissime dicentis versentur eloquio, 
que in populi audientiam, vel raro, 
si aliquid urget, vel nunquam om- 
nino mittenda sunt. 


150 Of preaching XIV. iv. 


reason, he that studies perspicuity and evidence will some- 
times neglect rhetorical expressions, and not regard how so- 
norous, but how significant his words are, to intimate and de- 
clare his sense to the minds of his hearers. For there isa 
diligens negligentia, an useful negligence, proper in this case 
to ecclesiastical teachers, who must sometimes condescend to 
improprieties of speech, when they cannot speak otherwise to 
the apprehensions of the vulgar: (as he notes°®, that they were 
used to say ossum instead of os, to distinguish @ mouth from ὦ 
bone in Afric, to comply with the understandings of their 
hearers :) for what advantage is there in purity of speech, when 
the hearer understands it not, seeing there is no occasion at all 
of speaking, if they, for whose sake we speak to be understood, 
apprehend not what we say?’ 

And for this reason, I doubt not, there are so many African- 
isms, or idioms of the African tongue, in St. Austin, because he 
thought it more commendable sometimes to deviate a little 
from the strict grammatical purity and propriety of the Latin 
tongue, than not be understood by his hearers. This was a 
laudable condescension in every respect, and much valued by 
the Ancients, who thought it the first office of a preacher, to 
speak always to the capacity and understanding of his hearers. 
It is this which Nazianzen°’ so highly commends in Athanasius, 
that he tempered his style according to the difference of his 
auditory: he condescended to speak to mean capacities in a 
lower way, whilst to the acute his words and notions were 
more sublime. And there was but one case in which they af- 
fected to speak any thing darkly and obscurely, and that was 
when they preached in a mixed auditory, where the catechu- 
mens were present, from whom they purposely intended to 
conceal some of the profounder knowledge of the Christian 


56 Ibid. c. 10. (p. 73 6.) Si enim 
non piguit dicere interpretes nostros, 
Non congregabo conventicula eorum 
de sanguinibus, quoniam senserunt 
ad rem pertinere, ut eo loco plurali- 
ter enuntiaretur hoc nomen, quod 
in Latina lingua tantummodo singu- 
lariter dicitur; cur pietatis docto- 
rem pigeat imperitis loquentem, os- 
sum potius quam os dicere, ne ista 
syllaba, non ab eo quod sunt ossa, 
sed ab eo quod sunt ora, intelligatur, 


ubi Afrz aures de correptione voca- 
lium vel productione non judicant ὃ 
Quid enim prodest locutionis inte- 
gritas, quam non sequitur intel- 
lectus audientis, cum loquendi om- 
nino nulla sit causa, si quod loqui- 
mur non intelligunt, propter quos, 
ut intelligant, loquimur ? 

57 Orat. 21. de Laud. Athanas. p. 
396. (t.1. p. 39 d.)... Πεζὸς τοῖς τα- 
πεινοτέροις, ὑψηλότερος τοῖς μετεω- 
ροτέροις. 





and its usages. 151 


mysteries for a time, and therefore they usually spake of them 
in a covert way, with an ἴασιν of μεμνημένοι, the initiated know 
what we mean, as being well understood by them, though they 
spake only by hints and dark terms upon the account of the 
catechumens: of the reasons of which discipline and practice, I 
have spoken largely heretofore*’, and therefore need say no 
more of it in this place. 

The next thing which St. Austin°? commends in his Christian 
orator is, ‘ that he labours to be heard with pleasure,—wt intel- 
ligenter, ut libenter,—for though a plain declaration of truth 
may satisfy those who regard nothing but truth, yet the 
greater part of men love sweetness and ornament of speech: 
and therefore if it be unpleasant, the benefit of it will reach but 
very few, who are desirous to hear what they ought to learn, 
though it be in a mean and uncomely dress. But the generality 
of men are not pleased with this: some similitude exists be- 
tween eating and speaking; and therefore because weak sto- 
machs cannot relish their most necessary food, without which 
they cannot live, their food is to be seasoned to make it plea- 
sant for them.’ Upon this account he commends the saying of 
an ancient orator ®°, who said truly, ‘that an orator ought so to 
speak, as not only to teach and instruct, but also to delight and 
move. And some hearers are to be induced to hear by the 
pleasure of a discourse, which arises from the sweetness, and 
beauties, and ornaments of it.’ St. Chrysostom ©! inculcates the 
same rule, in describing the office of a bishop, ‘ whose task,’ he 
says, ‘was something the more difficult upon this account, be- 
cause men had generally nice and delicate palates, and were 


tem, ut doceat, ut delectet, ut flec- 





58 B. 10. 6. 6. V-3. p.550. 

59 De Doctrin. Gieeean. 1.4 
ΤΙ. (t.3. part. 1. p.74 e.) ΤΥ ἘΣ 
men si fiat insuaviter, ad paucos 
quidem studiosissimos suus_perve- 
nit fructus, qui ea que discenda 
sunt, quamvis abjecte mculteque di- 
cantur, scire desiderant.... Sed quo- 
niam inter se habent nonnullam si- 
militudinem vescentes atque discen- 
tes, propter fastidia plurimorum et- 
iam ipsa, sine quibus vivi non potest, 
alimenta condienda sunt. 

oo 7016. ¢:22.:(ps 74: [ἡ Dixit 
ergo quidam eloquens, et verum 
dixit, ita dicere debere eloquen- 


tat....Sicut est autem (p. 75 a.) ut 
teneatur ad audiendum, delectandus 
BUdItor 1. τ -- Et sicut delectatur, si 
suaviter loquaris, &c. 

61 De Sacerdot. 1.5. 6.1. (t. 1. p. 
415 c.) Οὐ yap πρὸς ὠφέλειαν, ἀλλὰ 
πρὸς ΤΟΥΣ ἀκούειν εἰθίσθησαν οἱ 
πολλοί... . Γενναίας οὖν δεῖ κἀνταῦθα 
Ψυχῆς, καὶ πολὺ ἡμετέραν ὑπερβαι- 
νούσης σμικρότητα, ἵνα τὴν ἄτακτον 
καὶ ἀνωφελῆ τοῦ πλήθους ἡδονὴν κο- 
λαζῇ, καὶ πρὸς τὸ ὠφελιμώτερον μετά- 
γειν δύνηται τὴν ἀκρόασιν, ὡς αὐτῷ 
τὸν λαὸν ἕπεσθαι καὶ εἴκειν. 


152 Of preaching XIV. iv. 
inclined to hear sermons as they heard plays, rather for plea- 
sure than profit: which added to the preacher’s study and la- 
bour ; who, though he was to contemn both popular applause 
and censure, yet was he also to have such a regard to his au- 
ditory, as that they might hear him with pleasure to their 
edification and advantage.’ ‘It was not required, indeed, that 
every preacher should speak with the smoothness of Isocrates, 
or the loftiness of Demosthenes, or the majesty of Thucydides, 
or the sublimity of Plato,’ as the same St. Chrysostom words 
it: ‘lower degrees of eloquence,’ says St. Austin, ‘ would please 
a Christian auditory, provided he had a decent regard to the 
common rules of eloquence, to say nothing obtuse, deformiter, 
Srigide, nothing that was blunt, nothing that was indecent or 
unbecoming, nothing that was cold or languid; but every- 
thing acute, ornate, vehementer, with sharpness, and, handsome- 
ness, and force :’ which are St. Austin’s rules® in this very 
case. ‘ Or if men could not attain to this perfection of exotic 
eloquence, yet there was a manly and majestic eloquence, an 
art of speaking wisely, which no one could fail of that would 
diligently study the Holy Scriptures. For there the subject is 
not only great and divine, but the diction also eloquent and 
beautiful ;’ as St. Austin © shows in several instances out of the 
Apostles and Prophets; ‘ the style not glittering with sallies, 
and flashes of juvenile wit, which would not become a manly 
eloquence, but altogether agreeable to the dignity and autho- 
rity of the persons who were the inspired authors of it; who 
spake with an eloquence becoming both themselves and their 
subjects; such as is no ways inferior to the eloquence many 
times of the greatest masters and pretenders to it, and for its 
wisdom, which is the most true divine eloquence, far exceeds 
them. They therefore, who were well versed both in the 
phrase and sense of the Scriptures, and knew how to make a 


62 Ibid. 1. 4. 6. 6. (p. 412 as); ᾿Εγὼ 
δὲ εἰ μὲν τὴν λειότητα ᾿Ισοκράτους 
ἀπήτουν, καὶ τὸν Δημοσθένους ὄγκον, 
καὶ τὴν Θουκυδίδου σεμνότητα, καὶ 
Πλάτωνος ὕψος, κ.τ.λ. 

63 De Doctrin. Christian. ]. 4. ¢. 5. 
(t. 3. part. 1. p. 66 f.) Sed cum alii 
faciant obtuse, deformiter, frigide ; 
alii acute, ornate, vehementer ; illum 


ad hoe opus unde agimus jam opor- 
tet accedere, qui potest disputare vel 
dicere sapienter, etiamsi non potest 
eloquenter..... Sapienter (p. 67 a.) 
autem dicit homo tanto magis vel 
minus, quanto in Scripturis sanctis 
magis minusve profecit. 

64 [hid. ες. 6, 7, tot. (pp. 68. . 72.) 





§ 19. 


and its usages. 153 


proper use and application of them, could never want true 
eloquence to recommend their discourses with pleasure to 
their hearers. And indeed the very custom of applauding the 
preachers publicly in the church, of which more by and by, 
[in the twenty-seventh section, | is a certain evidence that they 
were commonly heard with pleasure. 

The last thing which St. Austin commends in the Christian 
orator is, ‘ that he endeavours to be heard obedienter ; that is, 
speaks to the conviction and persuasion of his hearers; con- 
vincing their judgments by sound and solid reasonings ; and 
raising the affections, and drawing them into compliance by 
such motives, and methods, and addresses as are proper to 
work upon the several passions of human nature, and bend and 
subdue the will, and lead it captive into the obedience of 
faith. When the sacred orator has done this, he is at his 
utmost height : then he leads his hearers, as it were, willingly 
in triumph, having gained a complete and pleasing victory 
over them.’ ‘ For,’ as St. Austin again observes, ‘ till men are 
wrought into compliance and obedience by the orator, they are 
not properly conquered by him. For they may be taught and 
pleased ὅ5, and yet yield no compliance or practical assent ; 
without which the two former are of no advantage: but when 
his oratory has gained their wills, it has then subdued all 
opposition, and gotten a complete victory.’ ‘ Now this is done,’ 
as St. Austin there goes on to intimate, ‘ when the orator can 
bring men to love what he promises, to fear what he threatens, 
to hate what he rebukes, to embrace what he commends, to 
sorrow for what he aggravates as sorrowful, to rejoice at what 
he amplifies as matter of rejoicing, to commiserate those whom 
he represents before their eyes as objects of compassion, to 
avoid and fly from those whom he brands and stigmatizes as 
dangerous persons, and gives them terrible apprehensions of, 
as men with whom it is not safe to converse: and whatever 
else may be done by force of grand eloquence, to move the 
minds of the hearers, not to know what they are to do, but to 
do what they already know to be their duty to do.’ This he 


65 [bid. c,12. (p. 75 6.) Ideo au- non assentiatur. Quid autem illa 
tem victoriz est flectere, quia fieri duo proderunt, si desit hoc tertium ὃ 
potest ut doceatur, et delectetur, et 


154 Of preaching XIV. iv. 


calls®® by the name of grandis eloquentia et gravis, grand 
and grave eloquence, and opposes it to what he calls spwmeus 
verborum ambitus, that light and frothy sort of eloquence, 
which ‘consists only in a jingling multiplicity of words, which 
does not become any subject, much less the gravity of a 
Christian discourse upon the weightiest and most serious of all 
subjects, where nothing is said but what is great, as having no 
regard to the affairs of this temporal life, but to the things of 
eternal happiness and eternal misery. For if a Christian orator 
speaks of temporal things, though they be small in themselves, 
yet they are great in his way of handling them; because he 
treats of them with respect to justice and charity, and piety in 
the use of them, which are great things in the smallest 
matters. As when the Apostle speaks of going to law for 
pecuniary matters, (1 Cor. 6, 1, &c.) he uses all the force of 
grand eloquence, raising his indignation, correcting, upbraiding, 
rebuking, threatening, and showing the concern of his soul by 
sharpening his style into the utmost keenness and quickness of 
expression; not because secular affairs deserved all this, but 
for the sake of justice, charity, and piety, that were so deeply 
concerned in them.’ Thus he observes again®7, ‘that a cup of 
cold water is but a small thing in itself, but it was great in our 
Lord’s mouth when he said, he that gives it to a disciple shall 
not lose hisreward.’ He adds®8, ‘that he himself once spake 
so movingly and affectionately, by the help of God, upon that 
subject to the people, that out of that cold water there arose a 
flame which warmed the cold hearts of men, and inflamed 
them to do works of mercy in hopes of an heavenly reward.’ 
But he observes further, ‘that although a preacher upon this 
account ought never to speak but of great things, yet he is not 


66, Πρ’ τος τὸς (ρ. 75 δὲ) Ipse 
quippe jam remanet ad consensio- 
nem flectendus eloquentiz grandi- 
tate, &c.—C. 14. (p. 76 c.) Nec illa 
suavitas delectabilis est, qua non 
quidem iniqua dicuntur, sed exigua 
et fragilia bona spumeo verborum 
ambitu ornantur, quali ne magna 
atque stabilia decenter et graviter 
ornarentur. 

67 Thid. c. 18. (p. 79 b.) Nisi forte 
quoniam calix aque frigide res mi- 
nima atque vilissima est, ideo mini- 


mum aliquid atque vilissimum Do- 
minus ait, quod eum qui dederit 
discipulo ejus non perdet mercedem 
suam. 

68 (Ibid. c. 18. (p. 79 c.) Nonne 
quando accidit ut de hac re loque- 
remur ad populum, et Deus affuit 
ut non incongrue diceremus, tan- 
quam de illa aqua frigida quedam 
flamma surrexit, que etiam frigida 
hominum pectora ad misericordie 
opera facienda spe ccelestis merce- 
dis, accenderet. Ep. | 





§ 19. 


and its usages. 155 


always obliged to do this granditer, in the way of uvchement 
and grand eloquence, or the elated and lofty style; but when 
he speaks only to inform the judgment, the submiss or low 
style is to be used, as more proper for doctrinal instruction ; 
and the temperate or middle style, when he speaks to praise 
or dispraise: but when any thing is to be done, and they to 
whom he speaks are unwilling to do it, then those things which 
are great in themselves are to be spoken granditer, in a grand 
and vehement style, or in such a way as is proper to incline 
and bend the wills of the hearers. And sometimes every one 
of these three ways is used about the same subject; the sub- 
miss style, when any doctrine is delivered about it ; the tem- 
perate style, when any commendation is to be given to it; and 
the grand style, when the mind that is averse from its duty is 
to be converted and forcibly introduced to practise ite “Dhusyat 
a man is discoursing concerning God: to show the Unity of 
the Trinity, he ought only to reason in the submiss and plain 
way, that what is difficult to be conceived may be understood, 
as far as men are capable of understanding it. Here is no 
ornament required, but only plain documents and instruction. 
But when God is to be praised, either in himself or his works, 
then there is a fair occasion for beautiful and splendid oratory, 
to extol him whom no man can sufficiently praise. And again, 
if his worship be neglected, or other things be taken in to rival 
him in his worship, whether they be idols or devils, or any 
other creature, then the evil of the practice is to be aggravated 
with all the grandeur and vehemence of oratory, to dissuade 
and turn men from it. And he gives us several instances of 
all the three kinds, both out of Scripture and the ancient 
writers, Cyprian and Ambrose, assuring us in the end, ‘ that 
what he had said of those two might be found in the writings 
and discourses of other ecclesiastical men, who treated always 
of weighty subjects in a proper manner, that is, as the matter 
required, with perspicuity and acuteness, with ornament and 
beauty, with ardency and grandeur in their applications.’ 


69 [bid. c. 19. (p. 79 d.) Et tamen 


laudatur. Cum vero aliquid agen- 
cum doctor iste debeat rerum dictor 


dum est, et ad eos loquimur, qui 


esse magnarum, non semper eas 
debet granditer dicere; sed sub- 
misse, cum aliquid docetur; tempe- 
rate, cum aliquid vituperatur sive 


hoe agere debent, nec tamen volunt, 
tune ea, que magna sunt, dicenda 
sunt granditer, et ad flectendos ani- 
mos congruenter. 


156 Of preaching XIV. iv, 


So that if we will take St. Austin’s character of the ancient 
preachers 7°, it was in short this: that their discourses were 
always upon weighty and heavenly matters, and their style 
answerable to the subject, that is, plain, elegant, majestic, and 
nervous; fitly adapted to instruct, to delight and charm, and 
to convince and persuade their hearers; and if their method 
was different from ours, or not so exact and visible to the 
hearers, that must be imputed to custom and the times they 
lived in; for every age has its peculiarities and proper taste 
of things: and though I believe the modern way of methodizing 
sermons to be most useful to the hearers; yet if the question 
were to be determined by the rules and practice of the most 
famous orators, whether an open or a concealed method were 
fittest to be chosen, the Judgment and decision would fall upon 
the side of the Ancients. However, if they failed in this, they 
made it up in other excellencies, by their perspicuity and clear- 
ness, their elegancy and fineness, their sublimity of thought and 
expression, and above all, by the flaming piety of their lives, 
corresponding to their doctrine, and giving the greatest force 
and energy to all their discourses. For, as St. Austin 7! truly 
observes in the last place, ‘the life of the preacher has more 
weight in it than the greatest grandeur and force of elo- 
quence, to induce his hearers to obedience: for he that 
preaches wisely and eloquently, but lives wickedly, may edify 


70 1014. c. 21. (p. 86d.) Et in his 
autem, quos duos ex omnibus pro- 
ponere volui, et in aliis ecclesiasticis 
viris, et bona, et bene, id est, sicut 
res postulat, acute, ornate, arden- 
terque dicentibus, per multa eorum 
scripta vel dicta possunt hec tria 
genera reperiri, et assidua lectione 
vel auditione, admixta etiam exerci- 
tatione, studentibus inolescere. 

71 Ibid. c. 27. (p. 89 f.) Habet 
autem, ut obedienter audiatur, quan- 
tacunque granditate dictionis majus 
pondus vita dicentis. Nam qui sa- 
pienter et eloquenter dicit, vivit au- 
tem nequiter, erudit quidem multos 


discendi studiosos, quamvis anime 
sue sit inutilis, sicut scriptum est*, 
.... Multis itaque (p. go b.) prosunt 
dicendo, que non faciunt : sed longe 
pluribus prodessent faciendo, que 
dicunt. Abundant enim, qui male 
vitee sue defensionem ex ipsis suis 
prepositis et doctoribus quzerant, 
respondentes corde suo, aut etiam 
si ad hoe erumpunt, ore suo, atque 
dicentes, Quod mihi precipis, cur 
ipse non facis? Ita fit, ut eum non 
obedienter audiant, qui se ipse non 
audit, et Dei verbum, quod eis pre- 
dicatur, simul cum ipso predicatore 
contemnant. 


* (Editi, Sicwt seriptwm est, Scribe et Pharisei in cathedra Moysi sederunt ; 


que dicunt facite; que autem faciunt facere nolite: dicunt enimet non fuciunt. 
Abest ab omnibus MSS. hee Scripture sententia, hunc in locum, opinamur, 
immissa propter clausulam, Sicué scriptwm est; que referenda fuerat ad pree- 
cedentia verba ex Eccles. 37, 19, &e. Ed. Bened. in loc.) 


157 


and its usages. 


some, who are desirous to learn and observe the commands of 
Christ ; as many will learn from the Scribes and the Pharisees, 
who sit in Moses’s chair, and say, and do not; but he that 
lives as he speaks will advantage abundance more. For men 
are very apt to ask this question, Quod mihi precipis, cur 
ipse non facis? Why dost not thou do that which thou com- 
mandest me todo? And so it comes to pass that they will 
not obediently hear him, who does not hear himself, but con- 
temn both the word of God and the preacher together. But 
he whose life is unblamable, his very example is grand ora- 
tory, and his form of living, an eloquent discourse 7,—copia 
dicendi forma vivendi. And by these methods, what by their 
oratory, what by their example, the Ancients gained so much 
upon their hearers, as often to receive their public acclama- 
tions, and hear their groanings, and see their tears, and, what 
was most delightful of all, found the happy effects of their 
labour in their holy obedience and sincere conversion. But of 
these more presently, when we come to the hearers, having 
made two or three remarks more concerning the preachers. 
20. And among these, I must observe one thing negatively, 
that it was no part of the ancient oratory to raise the affections 
of their hearers, either by gesticulations, or the use of external 
shows and representations of things in their sermons, as is now 
very common in the Romish Church, especially when they 
preach upon our Saviour’s passion, to produce a cross, and 
the image of Christ bound to a pillar, and whip it to death, 
and show the nails, and tear a veil, and many other the like 
things to create sorrow in their hearers. Ferrarius7? owns 


That it was 
no part of 
the ancient 
oratory to 
move the 
passions by 
gesticula- 
tions and 
vain images 
of things. 


PAG -C.429.\ (P19 TAs)i (ow oo Nha 
conversetur, ut non solum sibi pre- 
mium comparet, sed etiam preebeat 
aliis exemplum, et sit ejus quasi 
copia dicendi, forma vivendi. 

73 De Ritu Concion. |. 1. ¢. 31. 
(p- 134-) Scio, permultis non admo- 
dum probari concionatores illos, qui 
ad excitandos affectus animosque 
permovendos, externa signa, fictas- 
que personas, ac corporeas quasdain 
imagines, producunt nonnunquam 
in auditorum prospectum. Quibus 
ego, ut id, quid sentio, dicam, haud 
repugnanter assentior; ob eam po- 


tissimum causam, quod in his pro- 
ducendis, quedam spe occurrunt, 
que risum magis excitent, quam 
moveant dolorem. Quoniam tamen 
oculorum sensus omnium acerrimus 
est, validiusque irritant animos, quee 
oculis subjiciuntur, quam que de- 
missa per aures influunt; non gra- 
vate concesserim, posse non nun- 
quam, presertim in concionibus de 
venerandis Christi Domini cruciati- 
bus, ad multitudinis animos solici- 
tandos et commovendos, si modo 
prudenter istud et opportune, non 
frigide et affectate procedat, signa 


158 Of preaching ΧΙ τ: 


there was no such practice among the Ancients, and confesses, 
that except it be done very appositely and prudently, it is 
more apt to excite laughter than sorrow. And which of the 
two it often produces, is easy to guess, as well from the nature 
of the thing, as the complaints of wise men against it. What 
Ferrarius produces out of Chrysostom 74, bidding the people 
take St. John Baptist’s head into their hands, Fl carry it 
home with them and hear it speak, is nothing to the purpose : 
for this is only a rhetorical scheme, made up of two usual 
figures among orators, hypotyposis and prosopopwia, that is, 
a lively description of a thing, and an introduction of a 
person speaking; which are figures that have a mighty in- 
fluence upon the mind to raise in it a just concern, but are no 
precedents for such practices as rather incline men to ridicule 
and laughter, of which there is no footstep in the ancient oratory 
of the Church. 


Of the 21. Next to the matter and style of their sermons, the ques- 
length of tion may be asked concerning the leneth of them. Ferrarius7> 
their ser- ε 5 Θ 

mons. 


and some others are very positive that they were generally an 
hour long: but Ferrarius is at a loss to tell by what instrument 
they measured their hour; for he will not venture to affirm 
that they preached as the old Greek and Roman orators de- 


queedam externa proferri, nec non 
et suppliciorum instrumenta in au- 
ditorum conspectu poni. 

74 Hom. 14. ad ΕἾΝ Antioch. 
Ρ- 177. (t. 2. p. 141 d.) Καὶ yap 


φαλὴν ἀπιέναι. καὶ πᾶσιν αὐτὴν ἐπι- 
δεικνύναι βοῶσαν, καὶ τῶν ὅρκων 
κατηγοροῦσαν" κἂν γὰρ σφόδρα ὦμεν 
ῥάθυμοι καὶ ὀλίγωροι. τοὺς ὀφθαλμοὺς 
τῆς κεφαλῆς ἐκείνης ὁρῶντες φοβερὸν 


παρεκάλεσα πρώην ὑμᾶς τὴν κεφαλὴν 
᾿Ιωάννου λαβόντας ἀποτετμημένην, καὶ 
θερμοῦ τοῦ αἵματος ἔτι ἀποστάζουσαν, 
οὕτως ἀπελθεῖν οἴκαδε ἕκαστον, καὶ 
νομίζειν πρὸ τῶν ὀφθαλμῶν ὁρᾷν 
αὐτὴν φωνὴν ἀφιεῖσαν καὶ λέγουσαν, 
Μισήσατέ μου τὸν σφαγέα τὸν ὅρ- 
κον" ὅπερ ἔλεγχος οὐκ ἐποίησε, τοῦ- 
To ὅρκος ἐποίησεν" ὅπερ θυμὸς τυραν- 
νικὸς οὐκ ἴσχυσε, τοῦτο ἐπιορκίας 
ἀνάγκη παρεσκεύασε" καὶ ὅτε μὲν 
ἠλέγχετο δημοσίᾳ πάντων ἀκουόντων, 
ἤνεγκε γενναίως τὴν ἐ ἐπιτίμησιν ὁ τύ- 
ραννος" ὅτε δὲ εἰς ὅρκων ἀνάγκην 
ἑαυτὸν ἐνέβαλε, τότε τὴν μακαρίαν 
ἐκείνην ἀπέτεμε κεφαλήν. Τὸ αὐτὸ δὴ 
τοῦτο καὶ νῦν παρακαλῶ, καὶ παρα- 
καλῶν οὐ παύομαι, ὥστε ὅπου περ ἂν 
ἀπίωμεν, ταύτην βαστάζοντες τὴν κε- 


εἰς ἡμᾶς βλέποντας, καὶ ἀπειλοῦντας 
ὀμνύουσι, χαλινοῦ παντὸς ἐντονώτερον 
τῷ φόβῳ τούτῳ σωφρονισθέντες, a ἄγ- 
χειν καὶ ᾿ἀποστρέφειν δυνησόμεθα pa- 
dios τὴν γλῶτταν ἀπὸ τῆς ἐπὶ τοὺς 
ἈΡΡΌΩ ὁρμῆς. 

5 De Ritu Concion. 1. 1. 6. 34. 
(p. 144.) Prolixiori dicentis oratione 
auditorum animos abalienari potius 
ac debilitari, quam erigi ac conciliari, 
fatentur omnes. Huic igitur certo 
ac communi malo ut medicinam fa- 
cerent ecclesiz patres in concionan- 
do, determinatum dicendi tempus, 
fereque unius hore spatio conclu- 
sum, aut ipsi sibi preescribebant, aut 
ab aliis prefinitum religiose obser- 
vabant. 











§ 21. 


and its usages. 159 


claimed, by an hour-glass; which yet he might have said with 
as much truth, as that all their sermons were an hour long, 
from no better proof, than their mentioning sometimes the 
hour of preaching, which signifies no more than the time in 
general, as, ‘the hour of temptation,” and “the hour cometh,” 
and “my hour is not yet come,” are often used in Scripture. 
It is a more just and pertinent observation of Bishop Wetten- 
hal’s 75, that their sermons were often very short: there are 
many in St. Austin’s tenth tome [of the old Editors, or the 
fifth of the Benedictines,] which a man may pronounce dis- 
tinetly and deliver decently in eight minutes, and some almost 
in half the time: and such are many of those of Leo, Chryso- 
logus, Maximus, Czesarius Arelatensis, and other Latin Fathers. 
Some of St. Austin’s are much longer, and so are the greater 
part of Chrysostom’s, Nazianzen’s, Nyssen’s, and Basil's; but 
scarce any of them would last an hour, and many not half the 
time: and when it is considered, that they had many times 
two or three sermons at once, [or, rather, in succession during 
the same service,] as I have shown7® it was very usual in 
Chrysostom’s church, it would be absurd to think that each 
of them was an hour long, when the whole service lasted not 
above two hours in the whole; as Chrysostom?’ often declares 
in his sermons, making that an argument to the people, why 
they should cheerfully attend divine service, since of seven days 
in the week God had only reserved one to himself, and on that 
day, exacted no more than two hours, like the widow’s two 
mites, to be spent in his service. 


75 Gift of Preaching, ch. 2. (p.666.) 
There are an hundred of St. Austin’s 
Sermons, &c. [See ibid. (at the 
bottom of the page) where Wetten- 
hal maintains that these short ser- 
mons of Augustine, Chrysostome, 
and Bernard were ‘ extemporaneous 
discourses or such, at the utmost, 
which very little thought furnished, 
&c.’ Ep.] 

76 See before, s. 6. p. 110, pre- 
ceding. 

77 Hom. 48. de Inscript. Altar. 
t. 5. p- 648. (t. 3. p. 53 b.) ᾿Εγὼ δὲ 
οὐδὲν τοιοῦτο λέγω, ὅτι ἑπτὰ ἡμέρας 
ἄργησον, οὐδὲ δέκα ἡ ἡμέρας" ἀλλὰ δύο 
μοι δάνεισον ὥρας τῆς ἡμέρας, καὶ 


τὰς λοιπὰς αὐτὸς éxe.—Hom. 1. de 
Utilitat. Lection. Scriptur. t. 5. p- 
6706. (ibid. P- 73 6. ) Προσέχωμεν τοί- 
νυν τῇ ἀναγνώσει, μὴ τὰς δύο μόνον 
ταύτας ὥρας, οὐ γὰρ ἀρκεῖ ἡμῖν εἰς 
ἀσφάλειαν ἡ ψιλὴ αὕτη ἀκρόασις, 
ἀλλὰ διηνεκῶς.--- ΗΠ. 24. de Bapt. 
Christi. t. τ. p. 309. (t. 2. p. 368 b.) 
Τί δὲ λέγω περὶ ἡμέρας ὁλοκλήρου; 
ὅπερ ἐπὶ τῆς ἐλεημοσύνης ἐποίησεν 
ἡ χήρα, τοῦτο ποίησον ἐπὶ τοῦ ,καιροῦ 
σὺ τῆς ἡμέρας" καθάπερ ἐκείνη δύο 
κατέβαλεν ὀβολοὺς, καὶ πολλὴν παρὰ 
τοῦ Θεοῦ ἐπεσπάσατο τὴν εὔνοιαν" 
οὕτω καὶ σὺ δύο δάνεισον ὥρας τῷ 
Θεῷ, καὶ μυρίων ἡμερῶν κέρδος εἰς 
τὴν οἰκίαν εἰσάξεις τὴν σήν. 


160 Of preaching XIV. iv. 


Whether 22. It may be inquired further, Whether all preachers were 
every man 


was obliged obliged to deliver their own compositions, or were at liberty to 


a lace use the compositions of others? To this it has been already 
composi- answered in some measure, that the homilies of famous preach- 
He ΠΡ ΕΥΠ8 ers, such as Chrysostom, and Ephrem Syrus, were often read 
and ser- instead of other sermons from the pulpit in many churches. 
naeel ‘m And Mabillon7® says, those of Cesarius Arelatensis were read 
others. in the French Churches; where also deacons were authorized 


by the Council of Vaison 79, in cases of necessity, when the 
preaching presbyter was disabled, to read the homilies of the 
ancient Fathers in country-churches. Neither was this only 
the practice of deacons, but bishops sometimes also did the 
same. lor Gennadius °° says, Cyril of Alexandria composed 
many homilies, which the Grecian bishops committed to me- 
mory, in order to preach them. He says the same of Sal- 
vian 81, the eloquent presbyter of Marseilles, ‘that he wrote 
many homilies for bishops, homilias episcopis factas multas ? 
which Ferrarius 55 and Dr. Cave 585 understand, not of homilies 
made before bishops, but for their use: whence he is also 
styled by Gennadius, in the same place, episcoporum magister, 
the teacher or master of bishops, because they preached the 
eloquent homilies which he composed. Ferrarius 55 and Sir- 


78 De Liturg. Gallican. 1. 2. p. 5. 
(p- 99.) In homiliario Sano: Gok: 
lensi, literis majusculis ab annis 
mille scripto, duo sermones haben- 
tur pro die Dominica ante natale 
Domini, sed inscripti hoc modo: 
Dicendum seu Dictum ante natale 
Domini, sine ulla mentione Adven- 
tus per totum illud corpus homi- 
llarum, que per annum tunc lege- 
bantur, plereeque ex Cesario epi- 
scopo Arelatensi. 

72 Nasens- 2. [6]. δ᾽] ΟἿΣ (2. 
p- 1680 b.) Si presbyter, ἘΠῚ in- 
firmitate prohibente, per se ipsum 
non potuerit preedicare, sanctorum 
patrum homiliz a diaconibus re- 
citentur. 

80 De Scriptor. c. 57: (int. Oper. 
Hieron. t. 2. Ρ. 973.) Cyrillus, Alex- 
andrinz ἘΞ episcopus, ... ho- 
milias composuit plurimas, que ad 
declamandum a Grecis episcopis 
memorize commendantur. 


81 Ibid. c.67. (p.977.)... Scripsit 

scholastico et aperto sermone multa 

. Composuit .... homilias epi- 
scopis factas multas, &c. 

82 De Ritu Concion. 1. 2. ¢.7. 
[al. 14.] (p. 191.) .... Aliquos con- 
suevisse aliquando ut suas pronun- 
tiare aliorum homilias, facile credet, 
quicunque eorum meminerit, que 
et de Cyrillo Alexandrino episcopo 
et de Salviano Massiliensi prodidit 
Gennadius; ... Salvianus .. . scrip- 
sit ..... multa, ex quibus legi 
homilias episcopis factas. 

83 Hist. Liter. (v. 1. p. 346.) Ho- 
milize multe, coram episcopis vel 
in usum episcoporum, facte-—Du 
Pin, Cent. 5. p. 146. (Ed. Par. 1690. 
t. 3. p. 215.) Il a aussi composé plu- 
sieurs homelies pour quelques évé- 
ques. 

84 Tbid. ubi supr. n. 82. (p. 192.) 
Ennodius, (id quod ab eruditissimo 
viro Jacobo Sirmondo (t. 1. pp. 





and its usages. 161 


mondus 35. observe the same of the Dictiones Sacre, or Ser- 
mons of Ennodius, which are said to be written by him, and 
spoken by others: Honoratus, bishop of Novaria, is named 
for one. St. Austin more particularly considers this question, 
and makes a case of conscience of it. For having laid down 
all the rules of Christian oratory for those who had ability to 
compose, he at last confesses 86, ‘ there were some, who though 
they could speak well, were not able to invent and compose an 
handsome discourse of their own: and he does not severely 
condemn them, or with a magisterial air debar them from 
preaching, but with a great deal of tenderness says favourably 
in their case, ‘that if they take that which was elegantly and 
wisely written by others, and commit it to memory, and preach 
it to the people, if they are called to that office, they are not 
to be blamed as doing an ill thing. For by this means there 
are many preachers of truth, which is very useful, and not 
many masters, whilst they all speak things of the one true 
Master, and there are no schisms among them. Neither ought 
such men to be deterred by the words of the prophet Jere- 
miah, (23, 30.) by whom God rebukes those who steal his 
words every one from his neighbour. For they which steal 
take away that which they have no right or property in: 


1734, 1736.) annotatum fuit) Sa- 
cram secundam scripsit ipse qui- 
dem, sed ut gratiam iniret ab 
Honorato, Novarie episcopo, qui 
eam pronuntiavit ut suam. ‘Tertia 
etiam ab Ennodio composita est, 
sed a Stephano Vicario recitata. 
Ipsamet autem earundem Sacrarum 
inscriptio hoe idem haud obscure 
indicat: etenim secunde titulus is 
est, Dictio missa Honorato episcopo 
Novariensi in dedicatione Basilice 
Apostolorum, ubi templum fuit idolo- 
rum. ‘Tertia vero ita inscribitur, 
Dictio data Stephano V. S. Vicario, 
dicenda Maximo episcopo. Verba 
enim illa, missa, data, dicenda, 
satis revincunt, scriptas quidem illas 
ab Ennodio, sed ab aliis deinde 
dictas. Exstant aliz id genus non- 
nulle dictiones apud eundem En- 
nodium; quas qui leget, fatebitur 
procul dubio, ab ipso fuisse certe 
elucubratas, sed ab aliis omnino 
pronuntiatas. 


BINGHAM, VOL. V. 


85 Not. in Ennodium, Dictio 2. 
See the preceding note. 

86 De Doctrin. Christian. 1. 4. c. 29. 
(t. 3. part. 1. p. 91 8.) Sunt sane 
quidam, qui bene pronuntiare pos- 
sunt, quid autem pronuntient, ex- 
cogitare non possunt. Quod si ab 
aliis samunt eloquenter sapienterque 
conscriptum, memorizque commen- 
dent, atque ad populum proferant, 
si eam personam gerunt, non im- 
probe faciunt. Sic enim, quod pro- 
fecto utile est, multi predicatores 
veritatis fiunt, nec multi magistri, 
si unius veri magistri id ipsum 
dicant omnes, et non sint in eis 
schismata. Nec deterrendi sunt isti 
voce Jeremiz prophete, per quem 
Deus arguit eos, qui furantur verba 
ejus, unusquisque a proximo suo. 
Quo enim furantur, alienum au- 
ferunt: verbum autem Dei non est 
ab eis alienum, qui obtemperant ei: 
potiusque ille dicit aliena, qui cum 
dicat bene, vivit male. 


M 


162 Of preaching XIV. iv. 


which cannot be said of those who obey the word of God, 
but rather belongs to those who speak well, and live ill.’ 
From whence he concludes; ‘It is very lawful for a man to 
preach the composition of other more eloquent men, provided 
he compose his own life answerable to God’s word, and earnestly 
pray to God that he would make his word in his mouth edify- 
ing to others.’ 

nce oe 23. I must note also, that they always concluded their 

ways con- Sermons, as we now do, with a doxology to the Holy Trinity, as 

oes may be seen not only in the Sermons of St. Austin, Chrysostom, 

sy : 

to the Holy Basil, Leo, Fulgentius, and others who lived after Arius 

Trinity. broached his heresy against the divinity of our Saviour ; but 
also in those of Origen, and others who lived before, such as 
Dionysius of Alexandria, and the rest that are mentioned by 
St. Basil 852, who had seen their Homilies, out of which he wrote 
a vindication of that ancient form against some who pretended 
to charge him with innovation for using a form, which he says 
the Ancients had always used before him. 

pad Be 24. There are some other incidental things taken notice of 

the preach- by Ferrarius, which are either very minute in themselves, or 

eae are more proper to be spoken of in other places; such as the 

part. deacon’s causing silence to be made before sermons, and the 
preacher’s reading his text over again after the readers; and 
his appointing lessons to be read agreeable to his subject ; and 
giving notice of them the week before to the people; as also 
the reading of the Acts of the Martyrs before sermon upon their 
proper festivals; the giving notice of Easter and Lent on the 
day of Epiphany in their sermons; the notification of vigils, 
and fasts, and festivals; and appointing collections for the 
poor; preaching covertly of the mysteries of religion before 
the catechumens; complimenting the bishops that were present 
in their sermons; the distinction of places for the hearers; the 
usual appellations of love and respect that were given them ; 
the usual place of the sermon, some eminency in the church, 
the ambo or reading desk, or else the bishop’s throne, or the 
steps of the altar; the usual days of preaching, the Lord’s- 
day, the Saturday or Sabbath, the vigils and festivals, the 
anniversaries of bishops’ consecrations, and dedication of 


87 De Spirit. Sanct. c. 29. (t. 3. part. 1. p. 84 6. ἢ. 72.) Εἰρηναῖος ἐκεῖνος, 
κι τι λ. 





§ 23, 24. 


and its usages. 165 


churches; with some other things of the like nature, some of 
which are so minute that they are scarce worth the reader’s 
notice ; and others that are more material are accounted for 
and explained in other parts of this work. I shall therefore 
speak of one thing more relating to the preachers: which is, 
of the posture in which their sermons were delivered. 

The general received custom now is for the preacher to 
stand, and the people to sit: but the ancient custom was 
usually the reverse of this. For the preacher commonly 
delivered his sermon sitting, and the people heard it standing ; 
though there was no certain rule about this, but the custom 
varied in several Churches. In Afric the preacher commonly 
sat, as appears from that of Optatus®* to the Donatist bishops : 
‘When God reproves a sinner, and rebukes him that sits, the 
admonition is specially directed unto you, for the people have 
not liberty to sit im the church.’ He says this upon oceasion 
of those words of the Psalmist, [50, 20.] “ Thou sittest and 
speakest against thine own mother’s son.” St. Austin 89 in 
hike manner speaks of his own preaching sitting: ‘Why do 
I sit here? Why do 1 live, but with this intention, that I may 
live with Christ?’ And again 90, ‘That I may not detain you, 
especially considerimg that I speak sitting, and ye labour 
standing.’ And he intimates, that in some Churches sitting 
was allowed both to the preacher and the people. St. Chry- 
sostom 9 also speaks of his own sitting, when he preached. 

88 L. 4. p. 78. (p. 91.) Dum pec- ecclesiis transmarinis non solum 


catorem arguit, et sedentem increpat antistites sedentes loquuntur [ad 
Deus, specialiter ad vos dictum esse populum], sed ipsi etiam populo 


constat, non ad populum, qui in 
ecclesia sedendi non habent licen- 
tiam. 

89 Hom. 28. ex 50. t. 10. p. 179. 
[al. Serm. 17.] (t.5. p.95 a.) Quid 
autem volo? quid desidero? quid 
cupio? Quare loquor? Quare hic 
sedeo? Quare vivo, nisi hac inten- 
tione, ut cum Christo simul viva- 
mus ὃ 

% Hom. 49. de Divers. [8]. Serm. 
355-] (ibid. p. 1380 c.) Ut ergo non 
vos diu teneam, presertim quia ego 
ΤΩΝ loquor, vos stando laboratis, 

Ὁ: 

91 De Catechizandis Rudibus, ec. 
Wanita. 590. (t. 6. p.270'f.). ...:. 
Longeque consultius in quibusdam 


sedilia subjacent, ne quisquam in- 
firmior stando lassatus ἃ saluber- 
rima intentione avertatur, aut etiam 
cogatur abscedere. 

92 Hom. 1: Ὧ6' Peenitent. t.. Ι- 
p. 662. [ Ed. Bened. 5. juxt. Savil. 1. 
de Jejun.] (t. 2. p. 316 c.) Ἐνῆν μὲν 
οὖν καὶ πλείονα τούτων εἰπεῖν, ἀλλὰ 
τοῖς σωφρονοῦσι καὶ ταῦτα ἀρκεῖ 
πρὸς διόρθωσιν" διόπερ ἀνάγκη κα- 
ταπαῦσαι τὸν λόγον" καὶ γὰρ τοῦ 
πατρὸς ἐπιθυμῷ ἀκοῦσαι. “Hpeis μὲν 
γὰρ κατὰ τὰ παιδία τὰ ποιμενικὰ 
λεπτῷ τῷ καλάμῳ συρίζομεν, ὥσπερ 
ὑπό τινα δρῦν ἢ λεύκην, τῇ σκιᾷ 
τῶν ἱερῶν τούτων καθήμενοι" οὗτος 
δὲ, καθὰ μουσικός τις ἄριστος χρυσὴν 
ἁρμοσάμενος κιθάραν, τῇ συμφωνίᾳ 

M 2 


164 Of preaching XIV. iv 


And this he did usually in the ambo or reading desk, where 
he sat when he preached that famous sermon upon Eutropius 98, 
when he fled to take sanctuary in the church, and lay trem- 
bling before the altar, as all the historians inform us. Gregory 
Nyssen % speaks also of himself as sitting when he preached, 
and rising up to prayer in the conclusion. Which is also noted 
by Justin Martyr 95, and Origen 96, and Athanasius 97, and 
Chrysostom 98, whom Ferrarius cites, and remarks upon them, 
‘that their rising up in the close of the sermon to prayer, 
implies that they preached sitting before.’ Which is certainly 
a very just observation. Yet, after all, he pretends to assert, 
that standing to preach was the more common posture, and 
that they never used sitting but only in case of infirmity or old 
age. Which shows us only how far prejudice will carry a 
man against the clearest evidence in favour of a modern 


custom. 


τῶν κρουσμάτων ὁλόκληρον ἀνίστησι 
θέατρον. 

93 Vide Socrat. 1. 6. c. 5. (v. 2. 
Ρ- 314. 24.) Ὁ οὖν ἐπίσκοπος, τοῦ 
Εὐτροπίου ὑπὸ τὸ θυσιαστήριον κει- 
μένου, καὶ ἐκπεπληγότος ὑπὸ τοῦ φό- 
βου. καθεσθεὶς ἐπὶ τοῦ ἄμβωνος, ὅθεν 
εἰώθει καὶ πρότερον ὁμιλεῖν χάριν τοῦ 
ἐξακούεσθαι, λόγον ἐλεγχτικὸν ἐξ- 
έτεινε kat avrov.—Cassiodor. Hist. 
Tripart. 1. 10. 6. 4. (Ὁ. I. p. 329.) 
Post paucos vero dies, cum ipse 
Eutropius offendisset imperatorem, 
inter refugos erat apud ecclesiam: 
episcopus vero [Chrysostomus ], Eu- 
tropio sub altari jacente, nimioque 
percusso timore, residens super am- 
bonem, ubi solebat prius consuete 
facere sermonem, homiliam incre- 
patoriam fecit adversus eum.—Ni- 
ceph. Hist. Eccles. 1. 13. 0. 4. (t. 2. 
p- 351 ¢. 3+), Τῶν yap βασιλείων εὐθὺς 
ἀποδρὰς ἱκέτης τῇ ἐκκλησίᾳ προσ- 
ἐδρευε" τότε δὴ ὁ ὁ ᾿Ιωάννης τὸ ἄτοπον 
διελέγχων τῆς ἐπιχειρήσεως _Evrpo- 
πίου, λαμπρόν τινα κατ᾽ αὐτοῦ λόγον 
διέξεισιν ἐπ᾽ ἄμβωνος καθεσθεὶς, ὥσ- 
περ ἦν εἰωθὸς ἐ ἐκείνῳ ταῖς διδασκαλίαις 
ποιεῖν, ἵν ἅπαντας ἡ φωνὴ ἐπιφθάνοι. 

"1. Hom. 5. de Orat. Dom. (t. 1. 
Ρ. “61 b.) "AAW εἴπωμεν καὶ ἡμεῖς 
ἀναστάντες τῷ Θεῷ, Ὅτι μὴ εἰσε- 


νέγκῃς ἡμᾶς εἰς ΠΕ ΡΟ ΤΟΥΣ 

95. Apol. 2. (p. 98 d.) Ὃ προεστὼς 
διὰ λόγου τὴν νουθεσίαν καὶ πρόκλησιν 
τῆς τῶν καλῶν τούτων μιμήσεως 
ποιεῖται: ἔπειτα ἀνιστάμεθα κοινῇ 
πάντες, καὶ εὐχὰς πέμπομεν. 

96 Hom. [20.] in Num. (t. 2. p. 
352 b.) Et ideo surgentes oremus, 
ut inveniamus paratum semper istum 
gladium Spiritus, per quem exter- 
minentur et semina ipsa et concep- 
tacula peccatorum.—Hom. 3. in 
Esai. (t. 3. p. 111 6.) Revera abstulit 
opprobrium Jesus : idcirco surgentes 
oremus Deum, &c.—Hom. 36. in 
Luce. (ibid. p. 976 ἃ.) Que omnia 
cognoscentes, et quam multa sint 
genera regnorum, surgamus prece- 
murque Deum, &c. 

97 Hom. de Sement. (t.2. p. 54 
f.).... Δὐτάρκως δὲ τῶν λόγων ἡμῶν 
προχωρησάντων, ἀναστάντες καὶ ἡμεῖς 
ἐκτείνωμεν τὰς χεῖρας. 

98. Hom. cont. Heret. ap. Ferrar. 
de Ritu Concion. 1. 2. 6. 9. [al. 6. 
17.] (p. 212.) Itaque, quia ostendi- 
mus regiam dignitatem et divinita- 
tem Spiritus, nos cathedra exsur- 
gentes uno ore et uno corde glori- 
ficemus Patrem, et Filium, et Spi- 
ritum Sanctum. 





165 


and its usages. 


The observation made by the Author of the Comments upon 
St. Paul’s Epistles, under the name of St. Ambrose 99, has much 
more truth and solidity in it, ‘ that the Christian bishops used to 
preach sitting, and that this custom was taken from the tra- 
dition of the synagogue :’ where Ferrarius himself owns, and 
proves it to have been the more usual custom for the scribes 
and doctors of the law to expound the Scriptures sitting, 
though there may be some instances to the contrary. In 
Matthew, 23, 2, it is said, “ That the Scribes and Pharisees sat 
in Moses’s chair.” According to Luke 2, 46, our Saviour was 
“found sitting and disputing among the doctors in the temple.” 
Again, in chapter 4, 20, “ After he had stood up to read the 
prophet Esaias, he sat down to teach the people.” And in 
chapter 5, 3, “ He sat down and taught the people out of the 
ship.” In John 8, 2, “ He sat down and taught the people in 
the temple.” In Matthew 5, 1, “ He sat and taught his dis- 
ciples in the mountain.” And in Matthew 26, 55, “I sat daily 
with you teaching in the temple.” This was according to the 
custom of the Jewish synagogue, which was generally followed 
by the Christian Church. And the instances, which Ferrarius 
brings out of St. Chrysostom’s} and St. Austin’s ? Homilies to 
the contrary, are rather exceptions to a general rule, than 
proper evidences for his own assertion. The matter is not 
indeed great in itself, it being a very indifferent thing, whether 


a preacher delivers his sermon standing or sitting : 


but when 


men are representing ancient practices, they ought not to make 


99 In 1 Cor. 14, 31. (t. 2. append. 
p- 159 Ὁ.) Hee traditio synagogze 
est, quam nos vult sectari,.. . . ut se- 
dentes disputent seniores dignitate 
in cathedris, &c. 

1 Hom. 16. ad Pop. Antioch. (t. 
aD: 161. lin. ult. et p. 162 a.).... 
Ei "μὴ πολλὴν παρὰ τῶν πατέρων 
ὑπέστην ἀνάγκην, οὐδ᾽ ἂν ἀνέστην, οὐδ᾽ 
ἂν διελέχθην ὑ ὑπὸ τῆς ἀθυμίας σκοτω- 
θεὶς (THs ἐπὶ τῇ μικροψυχίᾳ τῇ 
ὑμετέρᾳ.--- ΠΟΙ. 33. in Matth. [ Ed. 
Bened. 32. al. 33.] (t. 7. Ρ. 373 b.) 

. Aud oe ἕστηκεν ὃ διάκονος. πονῶν 
καὶ ταλαιπωρούμενος" τίνα οὖν ἕξεις 
ἀπολογίαν, μηδὲ τὴν ἐκ τῆς ἀκροάσεως 
αὐτῷ παρέχων ὑποδοχήν ; 

2°Serm, 122. de Divers. [8]. Serm. 


28. 6. 1.](t.5.p. 122 c.) Quanquam 
propter commoditatem depromendie 
vocis altiore loco stare videamur, 
tamen in ipso altiore loco vos judi- 
catis, et nos judicamur.—In Ps. 32. 
Serm. 2. [al. Enarrat. 3.] (t. 4. p. 
206 e.) Adhuc quidem spectatores 
in amphitheatro forte insaniunt, et 
in sole sedent: et nos si stamus, ta- 
men in umbraculo sumus, et utiliora 
et pulcriora sunt, que spectamus.— 
Tract. 19. in Ioan. (t. 3. part 2. p. 
446 e.) Nostis, fratres, quia ad pa- 
nem ventris cum labore perveni- 
tur, quanto magis ad panem mentis? 
Cum labore statis et auditis; sed 
nos cum majore stamus et loqui- 
mur. 


166 Of preaching XIV. iv. 


every thing conform to the customs and model of the present 
age, but represent things nakedly as they find them. 


And heard 20. We have hitherto considered what relates to the preach- 
κα ΤᾺ ers, and a few things must be added concerning the hearers. 
standing, Of whom it has been already observed in the last paragraph 
εν out of Optatus and St. Austin, that in the African Churches the 
a not in people had no license to sit down, but were generally obliged 


Ferrarius® has collected a mul- 
titude of testimonies more out of St. Austin to the same pur- 
pose, which it is needless to relate here. But we may observe, 
that the same custom prevailed also in many other Churches. 
Sidonius Apollinaris* speaks of it as the usage of the Gallican 
Church in those lines to Faustus, bishop of Riez, where he 
speaks of his preaching from the steps of the altar, the people 


to stand to hear the sermon. 


standing about him: 


Seu te conspicuis gradibus venerabilis are 
Concionaturum plebs sedula circumsistit. 


Which is further confirmed by an homily that used to go 


under the name of St. Austin® 


3 De Ritu Concion. 1.2. c.15. 
[8]. 21.] (pp. 251, seqq.) ex August. 
‘Tract. το. in loan. (see the preceding 
note) et ‘Tract. 112. (t.3. part. 2. 
p. 783 f.) Quomodo autem inter se 
omnes [scil. evangelistee] conveni- 
ant, nec veritati, que per alium pro- 
mitur, ab alio repugnetur, quisquis 
nosse desiderat, non in his sermoni- 
bus, sed in aliis laboriosis literis 
queerat; nec stando, et audiendo, 
sed potius sedendo et legendo, vel 
legenti aurem mentemque intentissi- 
mam prebendo, illa condiscat.— 
Hom. 28. ex 50. [al. Serm. 17. 
c. 4.] (t. 5. p- 96 a.) Audi ergo 
psalmum: te admonuit, te, quicun- 
que es, qui forte hic hodie stas, et 
nocte aliquid fecisti; te admonuit, 
&c.—Serm. 49. de Divers. (see p. 
163. n. go.)—Serm. 122. de Divers. 
(see n. 2, preceding.)—In Ps. 32. 
Serm. 2. (see ibid.)—In Ps. 147. 
(t.4. p.1666 c.) Gaudeo, tantam 
esse voluntatem et voluptatem in 
veritate verbi Dei, ut studium ve- 
strum bonum in bono et de bono 
vineat studium insanorum curren- 
tium in amphitheatrum [al. qui 


, but is now more certainly de- 


sunt in amphitheatro]. Numquid illi, 
si tam diu starent, adhuc spectarent? 
—Serm. 20. [corrige, Serm. 27. de 
Verb. Dom. (Ed. Paris. 1571. t. To. 
fol. 25 e.) juxt. Ed. Bened. Serm. 
104. ¢:4. (t.5. p.641 e©.)) Ναῖηι δὲ 
modo inde aliquid agimus remoti a 
negotiis, sepositis familioribus curis, 
convenistis, statis, auditis. Ep. ] 

4 Carm. τό. ad Faust. Reiens. 
(pp. 161, 125.) 

ὅ Hom. 26. ex 50. [al. Serm. 300. 
append.] (t. 5. append. p. 504 b.) 
Ante aliquot dies propter eos, qui aut 
pedibus | al. pedes] dolent, aut aliqua 
corporis inzqualitate laborant, pa- 
terna pietate solicitus consilium dedi, 
et quodam modo supplicavi, ut quan- 
do aut Passiones prolixe, aut certe 
aliquze lectiones longiores leguntur, 
qui stare non possunt, humiliter et 
cum silentio sedentes attentis auribus 
audiant, que leguntur. Nune vero 
aliquee de filiabus nostris putant, 
quod hoc aut omnes, aut certe plu- 
res, quee sane sunt corpore, fre- 
quenter debeant facere. Nam ubi 
verbum Dei cceperit recitari, quasi 
in lectulis suis ita jacere volunt.... 





167 


and its usages. 


termined by Mabillon and the Benedictins, in their new edi- 
tion of St. Austin’s works, to belong to Czesarius, bishop of 
Arles, where he grants an indulgence to such as were diseased 
or infirm in their feet, that they should have liberty to sit, 
when the Passions of the Martyrs, or long lessons were read, 
or the sermon was preached: but to all others, women as well 
as men, this privilege is utterly denied. Which implies, that 
standing was then the usual posture of the hearers in the 
French Churches. And that it was usual also in some of the 
Greek Churches, may be inferred from that famous story, 
which Eusebius reports of Constantine ®, ‘that when he made a 
discourse before him in his own palace, he stood all the time 
with the rest of the hearers; and when Eusebius requested 
him to sit down in the throne that was prepared for him, he 
refused, saying, it was fit that men should stand to hear dis- 
courses of divine things.’ But in the Churches of Italy, the 
contrary custom prevailed: for St. Austin’ says, ‘In the trans- 
marine Churches, (by which he certainly means those of Italy,) 
it was prudently ordered, that not only the bishops sat, when 
they preached to the people, but that the people also had seats 
to sit upon, lest any weak person through weariness grow 
remiss in his attention, or be forced to leave the assembly.’ 
And he thinks it more advisable, that the same indulgence 
should be granted, where it could prudently be done, in the 
African Churches. That it was so in Rome in the time of 
Justin Martyr, seems pretty plain from his Second Apology 8, 
where he says, that as soon as the bishop’s sermon was ended, 
they all rose up to prayer together. And the same thing 
being noted by Origen? and Athanasius!°, makes it probable 
that the same custom prevailed in many of the Eastern 
Churches. Cyril of Jerusalem! says expressly, that the 
Unde rogo vos, venerabiles filie, et εσθαι, ἐπείθετο μὲν οὐδαμῶς. .. ἑστῶ- 


solicitudine paterna commoneo, ut τας yap ὑπακούειν τῶν θείων, ὅσιον. 
quando aut lectiones leguntur, aut 7 De Catechizandis Rudibus, ec. 


verbum Dei predicatur, nuila se in 
terram projiciat: nisi forte quam 
nimium gravis infirmitas cogit. 
Shay res 55: (vy. τὸ pl644. 10.) 
Πλήθους δ᾽ ἀκροατῶν περιεστῶτος, 
ἔνδον ἐν αὐτοῖς βασιλείοις ὄρθιος 
ἑστὼς, ἅμα τοῖς λοιποῖς ἐπηκροᾶτο᾽ 
ἡμῶν δ᾽ ἀντιβολούντων ἐπὶ παρακει- 
μένῳ τῷ βασιλικῷ θρόνῳ διαναπαύ- 


13. See before, 5. 24. p. 163. n. gt. 
8 Apol.2. See b. 13. ch.g. 5:1: 
Vids Pp. 524. nits, 
9 Hom. 3. in Esai. (Hom. 36. in 
Luc.] See before, s. 24. p. 164. n.96. 
10 Hom. de Sement. See before, 
s. 24. ibid. n. 97. 
11 Catech. 16. n. 11. [8]. 22.] (p. 
255 d.) Λόγισαι, πόσοι καθέζεσθε νῦν" 


168 


Of preaching XIV. iv. 


people heard his discourses sitting. ‘ Consider,’ says he, ‘ how 
many sit here now, how many souls are present; and yet the 
Spirit works conveniently in them all. He is in the midst of 
us, and sees our behaviour, and discerns our hearts and con- 
sciences, and what we speak, and what we think.’ And the 
Author of the Constitutions!2, who chiefly relates the customs 
of the Eastern Churches, represents the people as sitting also 
to hear the sermon. And so Cassian!3 and St. Jerom™ say, i 
was in all the monasteries of Egypt, where they sat not only 
at sermon, but at the reading of the Psalms and other lessons 
out of Scripture. So that this must be reckoned among 
those indifferent rites and customs, about which there was no 
general rule of the Universal Church; but every one followed 
the custom of the place where he lived, and every Chureh ap- 
pointed what she judged most proper for the edification of the 
people. 
A peculiar 26. It was a peculiar custom in the African Church, when 
aac the preacher chanced to cite some remarkable text of Serip- 
Church to ture in the middle of his sermon, for the people to jom with 
Sia alae him in repeating the close of it. St. Austin takes notice of 
the hearers. this in one of his sermons", where having begun those words 
of St. Paul, [1 Tim. 1, 5.] “The end of the commandment 1s,” 
before he would proceed any further, he called to the people 


πόσαι ψυχαὶ πάρεσμεν᾽ ἑκάστῳ προσ- 
φόρως [Πνεῦμα] ἐνεργεῖ: καὶ μέσον 
παρὸν βλέπει ἑκάστου τὸν τρόπον" 
βλέπει καὶ τὸν λογισμὸν καὶ τὴν συνεί- 
δησιν, καὶ τί λαλοῦμεν, καὶ τί νοοῦ- 


μεν. 

12 L. 2. 6.58. (Cotel. v.1. p. 266.) 
Ei δὲ ev τῷ καθέζεσθαι ἕτερός τις 
ἐπέλθοι εὐσχήμων καὶ ἔνδοξος ἐν τῷ 
βίῳ, ἢ ξένος, ἢ ἐγχώριος ... οἱ δὲ 
ἀδελφοὶ διὰ τῶν διακόνων παραδεχέσ- 
θωσαν αὐτόν" εἰ δὲ τόπος οὐκ ἔστιν, 6 
διάκονος τὸν μᾶλλον νεώτερον ἐγείρας, 
μετὰ λόγου, ἀλλὰ μὴ μετ᾽ ὀργῆς; ἐκεῖ- 
νον καθισάτω. 

18 ΤηβΕϊ, ]. 2. 6. 12. 
ch. 3. Ss. 10. p. 69. n. 86. 

14 Ep. 22. ad Eustoch. c. 15. See 
before, Ὁ. 13. ch. 5. 8. 7. V. 4. p. 408. 
n. 56. 

15 Serm. 36. ex 40. a Sirmond. 
editis. t. το. p. 837. [al. Serm. 358.] 
(t.5. p.1397 b.) Finis enim pre- 
cepti est, jam vos dicite mecum: a 


See before, 


populo acclamatum est, Caritas de 
corde puro. Omnes dixistis, quod 
non infructuose semper audistis. 
[Vid. Serm. 13. de Verb. Dom. [8]. 
Serm. 76. ¢. 4. (t's: p41 7idajeee 
Quid preceditis, qui quod dicturus 
sum nostis? 'Temperetur velocitas, 
ut sequatur tarditas.—It would seem 
that the hearers had caught up and 
finished the words of the Psalm, (67, 
το.) which the preacher had com- 
menced citing.—Serm. 2. de Verb. 
Apost. [al. Serm.131. Ὁ. 5.] (ibid. p. 
642 g.) Video quid clamando preeve- 
nitis. Quid enim dicturus sum scitis, 
clamando prevenitis, &c.—Conf. Ep. 
210. [al.213.] Acta in designando 
Eradio [al. Eraclio] presbytero, c. 1. 
(t.2. p. 789 c.) Presbyterum Eradi- 
um [al. Eraclium] mihi successorem 
volo. A populo acclamatum est, 
Deo gratias! Christo laudes !— 
Conf. ibid. c. 4. (p. 790 a. et c. 5 6:) 
ubi eadem verba leguntur. Ep. | 





S26; 27. and its usages. 169 


to repeat the remainder of the verse with him; upon which 
they_all cried out immediately, “Charity out of a pure heart.” 
By which, he says, they showed that they had not been 
unprofitable hearers. And this, no doubt, was done to en- 
courage the people to hear, and read, and remember the 
Seriptures, that they might be able upon occasion to repeat 
such useful portions of them, having then liberty not only 
to hear, but to read and repeat them in their mother-tongue. 
Whether this was a custom in any other place, I cannot 
say, having met with it only in St. Austin: for which reason 
I have spoken of it only as a particular custom of the 
African Church, designed to quicken the attention of the 
hearers, and show that they read and remembered the Holy 
Scriptures. 

27. It was a much more general custom for the people to How the 
testify their esteem for the preacher, and express their admi- ee 
ration of his eloquence, or approbation of his doctrine by public public ap- 
applauses and acclamations in the church. This was done Pinuscs and 
sometimes in express words, and sometimes by other signs and tions to the 
indications of their consent and approbation. The Greeks Seay 
commonly call it κρότος, which denotes both kinds of approba- 
tion, as well by clapping of hands, as by vocal and verbal ac- 
clamations. The first use of it, as Suicerus!® observes out of 
Casaubon!7 was only in the theatres. From thence it came 
into the senate; and, in process of time, into the acts of the 
Councils, and the ordinary assemblies of the Church. We are 
not concerned at present to inquire after synodical acclama- 
tions, but only such as were used toward the preachers in the 
church. 

This was sometimes done in words of commendation, as we 
find in one of the Homilies of Paulus Emisenus, spoken in the 
presence of Cyril at Alexandria, where, when Paul had used 
this expression, agreeing with Cyril’s doctrine that had been 
preached before, ‘Mary, the mother of God, brought forth 


16 Thes. Eccles. voce, Kpéros. (t. senatum, &c....Igitur semel recep- 
2. p. 173.) Mos acclamandi, &c. tus mos auxit in dies: neque solum 
17 Not. in Vuleat. Gallican. Vit. in senatu aut aliis civilibus ccetibus 
Avidii Cassi, p. 89. (Int. August. id servatum; sed et in omnibus ec- 
Hist. Scriptor. (ad calc. p.258. n.2.) clesiasticis conventibus idem olim 
Mos acclamandi, qui e theatris in  factitatum, &c. Ep. | 
fora primum penetrayit, deinde in 


170 Of preaching XIV. iv. 


Emmanuel ;’ the people immediately cried out'§, ‘O orthodox 
Cyril, the gift of God, the faith is the same: this is what 
we desired to hear; if any man speak otherwise, let him be 
anathema.’ 

Sometimes they added other indications of their applause, as 
clapping of their hands, &. Thus St. Jerom!?® tells Vigilantius, 
‘the time was when he himself had applauded him with his 
hands and feet, leaping by his side, and crying out, Orthodox! 
for his sermon upon the resurrection. And so George of 
Alexandria®° tells us, ‘the people applauded the sermons of 
St. Chrysostom, some by tossing their thin garments, others 
moving their plumes, others laying their hands upon their 
swords, and others waving their handkerchiefs, and crying out, 
Thou art worthy of the priesthood! Thou art the thirteenth 
Apostle! Christ hath sent thee to save our souls! &c.’ In lke 
manner Gregory?! represents in his dream how the people 
were used to applaud him when he preached, ‘ some by their 
praises, and others by their silent admiration, some in their 
words, and some in their minds, and others moving their bodies 
as the waves of the sea raised by the wind.’ St. Jerom?? refers 
to this, when he tells us how Gregory Nazianzen, his master, 


me; Christus te ad nos misit, ut 
salvas faceres animas nostras, et 
potares de fontibus salutis, quod 


18 Hom. de Incarnat. in Actis C. 
Ephes. part. 3. 6. 31. (t. 3. p- 1095 d.) 


᾿Εβόησεν ὁ ὁ Nese eri πίστις ἰδοὺ αὐτή 


ἐστι, Θεοῦ δῶρον, Κύριλλε ὀρθόδοξε" 
τοῦτο ἀκοῦσαι ἐζητοῦμεν" 0 TOUTO μὴ 
λέγων ἀνάθεμα ἔστω. 

"19 Ep. 75. [4]. 61.] ad Vigilant. 
(Ὁ. J. p. 348 a.) Recordare, queso, 
illius αἰεὶ, quando, me de resurrec- 
tione et veritate corporis predicante, 
ex latere subsultabas, et plaudebas 
manu, et applodebas pede, et ortho- 
doxum conclamabas. 

20 Vit. Chrysost. ap. Ferrar. de 
Rit. Concion. 1. 2. c. 26. (p. 284.) 
Omnes mirabantur eum ob sapien- 
tiam, ipsi a Deo datam, et quomodo 
ipsis dissolvebat, que in divinis 
Scripturis interpretatu atque intel- 
lectu difficilia sunt: nec non ipsi 
plaudebant, alii quidem chlamydes 
suas attollentes; alii fimbrias cut- 
zulon; alii vero manualia; alii de- 
nique fasciolas seu oraria; et cla- 
mantes, ‘ Revera dignus es hoc sa- 
cerdotio, 0 apostolorum tertie deci- 


ipse tibi dedit, &c.’ 
21 De Templ. Anastas. (t. 2. p. 
8 (.) 
Καί ῥ᾽ οἱ μὲν πάλλοντο, καὶ ἥνεον, 
οἱ δὲ σιωπῇ 
Θάμβεον᾽ οἱ δὲ λόγῳ τρύζον €O’, οἱ 
δὲ νόῳ 
Θνησκούσης ὠδῖνος ἀναυδέος" οἱ δὲ 
μάχοντο, 
he aaa κύματος ἐξ ἀνέ- 


22 ‘Ep. p. 2. [al. 52.] ad Nepotian. 
(t.1. p. 261¢.) Preceptor quondam 
meus Gregorius Nazianzenus roga- 
tus a me, ut exponeret, quid sibi 
vellet in Luca Sabbatum δευτερό- 
πρῶτον, eleganter lusit, ‘ Docebo te,’ 
inquiens, ‘ super hac re in ecclesia ; 
in qua, mihi omni populo accla- 
mante, cogeris invitus scire quod 
nescis; aut certe, si solus tacueris, 
solus ab omnibus stultitize condem- 
naberis.” 








§ 27. 


and its usages. 


171 


once answered a difficult question, which he put to him con- 
cerning the Sabbatum δευτερόπρωτον, the second Sunday after 
the first, mentioned Luke 6, ‘I will inform you,’ says he, ‘ of 


this matter in the church, where, when all the people are 


ap- 


plauding me, you shall be forced to confess you understand 


what you do not; 


or, if you alone be silent, you shall be con- 
demned of folly by all the rest.’ 


The same custom is often 


hinted by Sidonius Apollinaris??, and Isidore of Pelusium™, 
and in abundance of places of St. Austin?’ and St. Chrysostom 26, 


2G.) Hp. 5: (p. 503.) Licet 
enim preedicationes tuas, nunc re- 
pentinas, nunc, cum ratio poposcis- 
set, elucubratas, raucus plausor au- 
dierim, &c. 

24 L. 8. Ep. 343. (p- 391 8.) Οὐ 
μικρὸν συνετὸς ἀκροατὴς, ὃ μὴ μόνον 
θαύματι διακόπτων τοῦ λόγου τὸν 
δρόμον, ἀλλὰ καὶ ἐπινοῶν τὰ δυσθεώ- 
pnta, καί τι παρ᾽ ἑαυτοῦ εἰσφέρειν 
δυνάμενος.--- ΒΡ. 482. (ibid. p- 403 a.) 
Ei καὶ, ὡς γέγραφας, ὁ λόγος τὸν 
κρότον ἐγέννησεν" ἀλλ᾽ οὖν γε καὶ ὁ 
κρότος τὸν λόγον ἐ ἐπέρρωσεν, ἔρεισμα 
τῷ τεκόντι φανείς. 

25 Serm. 5. de Verb. Dom. [8]. 
Sem 69. Ὁ: τ2.}) (t. 5: p.'356'f:) 
Audistis, laudastis : Deo gratias. 
Semen accepistis, verba reddidistis. 
Laudes istee vestree gravant nos po- 
tius, et in periculum mittunt: tole- 
ramus illas, et tremimus inter illas: 
tamen, fratres mei, iste laudes ves- 
tre folia sunt arborum: fructus 
queritur.—Serm. 1g. de Verb. A- 
post. [al. Serm. 178. c.6.] (ibid. p. 
852 b.) Ecce Christianus es, eccle- 
siam frequentas, verbum Dei audis, 
de lectione verbi Dei letissime com- 
moveris. Tu laudas tractantem, ego 
quero facientem. — Serm. 28. de 
Verb. Apost. [al. Serm. 180. c. 12.] 
(ibid. p. 865 f.) Quasi vero parvus 
sit fructus sudoris hujus mei, si 
omnes, qui mihi acclamaverunt, cla- 
ment et contra se, ne falsum jurent 
adversum se.—Hom. 25. ex ]. (see 
afterwards ἢ. 36, following.)—Serm. 
45. de Temp. [al. Serm. 151. c. 8.] 
(ibid. p. 721 g.) Unde omnes accla- 
mastis, nisi quia omnes agnovistis ? 
—Tractat. 57. in Ioan. (Ὁ. 3. part. 2 
p. 660 b.) Heee vobis hodie satis 


sint, dilectissimi: si quid secus, 
quam oportuit, dicentes fortassis 
offendimus, vel laudibus vestris im- 
moderatius, quam oportuit, elevati 
sumus, impetrate mundationem pe- 
dibus nostris.— Ps. 147. (t. 4. p. 
1660 a.) Quomodo vos delectavit ? 
Nihil dixeram, nihil exposueram : 
versum pronuntiavi, et exclamastis. 
Quid de vobis clamavit? dilectio 
pacis. Quid ostendit oculis vestris ? 
Unde clamatis, si non amatis?.... 
neque enim acclamaretur, nisi ama- 
retur.—De Catechizandis Rudibus, 
c. 13. (t. 6. p. 276 e.) Sepe etiam 
fit, ut qui primo libenter audiebat, 
vel audiendo vel stando fatigatus, 
non jam Jaudans, sed oscitans labia 
diducat, et se abire velle etiam invi- 
tus ostendat_—Serm. 27. de Divers. 
[al. Serm. 179. c. 6.] (t.5. p. 8576.) 
Quando enim sic laudaretis, si non 
amaretis ? quando amaretis, si nihil 
videretis? Me itaque non osten- 
dente formam corporis, lineamenta, 
colorem, pulchros motus, me non 
ostendente, vos tamen videtis, ama- 
tis, laudatis — De Doctrin. Christian. 
b ger 26—(te3. parte. p80 b.)ix 
Et nonnulla, non jactanticula, sed 
quasi necessaria, atque, ut ita dicam, 
ipsis rebus extorta numerositas clau- 
sularum tantas acclamationes exci- 
tat, aut vix intelligatur esse submissa. 
26 Hom. 1. in Gen. p. 2. (t. 4: 
p- 2b.) Οὐδὲ γὰρ ἁπλῶς καὶ εἰκῇ 
ἐνταῦθα συνῆμεν, ἵνα ὃ μὲν εἴπῃ. ὁ δὲ 
κροτήσῃ ἁπλῶς τὰ Neyopeva.—Hom. 
4. (ibid. Pp. 23 b.) ...°H τῶν κρότων 
Dee μεγίστη ἀπόδειξις ἐγίνετο, 
τοῦ μεθ᾽ ἡδονῆς ὑμᾶς δέχεσθαι τὰ λε- 
yopueva.—Hom. 54. (ibid. p. 523 d.) 
Μὴ yap ἁπλῶς καὶ εἰκῆ λέγειν Bov- 





172 Of preaching XIV. τὲ 


cited at length by Ferrarius®’; which, after what has been said, 
I think it needless to recite in this place. The curious reader 
may either consult Ferrarius, or the passages referred to in 
their authors. To which he may add many other passages of 
Chrysostom 38, and Socrates29, and Prosper®°, not mentioned 
by that diligent writer, though he spends four whole chapters 
upon this subject. 


oe ΠΡ 28. I think it more material to observe out of the chief of 
ristlan- . . 

like express those passages, that though the Ancients did not utterly refuse 
eel or disallow those sorts of applauses, but received them with 
ation by Στ πραῖσεν: 

tearsand humility and thankfulness to God, as good indications of a 
groans, and towardly disposition in their hearers; yet forasmuch as they 
compunc- 5 4 "ξ 

tion, and were often but fallacious signs, they neither much commended 
obedience. 


those that gave them, nor those preachers that barely by their 
eloquence obtained them; much less those that, out of a worldly 


λόμεθα, ὥστε τὸν παρ᾽ ὑμῶν ἔπαινον 
καρπώσασθαι, καὶ ἵνα κροτήσαντες 
ὑμεῖς ἀναχωρήσητε; οὐ διὰ τοῦτο, μὴ 
γένοιτο, ἀλλὰ διὰ τὴν ὠφέλειαν τὴν 
vperepav.—Hom. 2. ad Pop. Anti- 
och. (t. 2. p. 25 a.) Τί μοι τῶν κρό- 
των ὄφελος τούτων ; τί δὲ τῶν ἐπαί- 
νων καὶ τῶν θορύβων; ἔπαινος ἐμὸς 
τὸ διὰ τῶν | ἔργων ὑμᾶς ἐπιδεῖξαι τὰ 
λεγόμενα ἅπαντα. —Hom. 5. (abid. 
Ρ- 72 d.) Nov “μὲν γὰρ ἐν βραχείᾳ 
καιροῦ ῥοπῇ τὰ λεγόμενα ἐπαινεῖτε" 
ἐὰν δὲ κατορθώσητε, διὰ πάσης τῆς 
ἡμέρας, καὶ διὰ παντὸς τοῦ χρόνου, 
καὶ ἡμᾶς καὶ ὑμᾶς αὐτοὺς ἐπαινέσεσθε. 
—Hom. 2. in Laz. (t. τ. p. 730 a.) 
Σιγᾶτε, ταῦτα ἀκούοντες" πολλὴν ὑ ὑμῖν 
ἔχω χάριν τῆς σιγῆς ταύτης μᾶλλον ἢ ἢ 
τῶν κρότων" οἱ μὲν γὰρ κρότοι καὶ οἱ 
ἔπαινοι λαμπρότερον ἐμὲ ποιοῦσιν, ἡ 
σιγὴ δὲ αὕτη σωφρονεστέρους ὑμᾶς 
ἐργάζεται.---οτη. 3. de Incompre- 
hens. (bid. p. 471 a.) ᾿Επῃνέσατε τὰ 
εἰρημένα" μετὰ πολλοῦ θορύβου καὶ 
κρότου τὴν παραίνεσιν ἐδέξασθε" ἀλλ᾽ 
ὅπως ἡμῖν. ἐπὶ τῶν ἔργων ἐπιδείξησθε 
τοὺς ἐπαίνους. --- (Conf. Hom. Te 
(ibid. Pp. 452 a.) Ἐπῃνέσατε τὰ λε- 
γόμενα, k.T.d. Ep. |—Hom. ἘΣ (ibid. 
Ρ- 491 b.) Ταῦτα λέγω, οὐχ᾽ ἵνα errat- 
νῆτε μόνον, ἀλλ᾽ ἵνα καὶ ἐπὶ τῶν ἔρ- 
γων ἐπιδείκνυσθε. --- Hom. 30. in 
Act. Apost. See afterwards n. 40, 
following. — Hom. 16. In illud, Si 


esurierit, &c. t. 5. p. 220. See af- 
terwards n. 39, following.—Hom. 
56. Quod not sit desperandum, &c. 
p- 742. See also n. 38, following. 

27 Ubi supr. 1. 2. 6. 18. (p. 213.) 

28 Hom. 1. de Verb. Esai. t. 3: 
Ρ- οτο. (t. 6. Ῥ. 100 4.) Οὐδὲ τὴν 
φωνὴν τῆς αἰνέσεως, ἀλλὰ τὴν φωνὴν 
τῆς ἀταξίας, τὰς πρὸς ἀλλήλους φι- 
λονεικίας, τὰς εἰκῇ καὶ μάτην ἐπαιρο- 
μένας χεῖρας ἐν τῷ ἀέρι, τοὺς ἵππα- 
ζομένους πόδας, κ. τ. A.—Hom. 6. in 
Gen. p. 918. (t. 4. p. 40 d.) My yap 
διὰ τοῦτο λέγειν σπουδάζομεν, ὥστε 
ἁπλῶς τέρψαι ὑμῶν τὴν ἀκοὴν, ἢ ὡς 
τοῦ παρ᾽ ὑμῶν ἐπαίνου ἐφιέμενοι :--- 
Hom. 27. ibid. Ρ. 458 6. (ibid. Ρ. 
268 b.) Xaipo καὶ εὐφραίνομαι ὑ ὑμᾶς 
ὁρῶν μεθ᾽ ἡδονῆς a ἀκούοντας τὰ λεγό- 
μενα, καὶ διὰ τοῦ κρότου δεικνύντας, 
ὅτι ἕτοιμοι γενέσθαι σπουδάζετε, καὶ 
εἰς ἔργον ἀγαγεῖν τὴν Δεσποπικὴν 
ταύτην παραίνεσιν. 

29 L. ἡ. ς. 13. (Vv. 2. Ρ. 358. το.) 
Ἦν δὲ ἐν αὐτοῖς τὶς ἀνὴρ, ὀνόματι 
‘Tépa€, ὃς γραμμάτων μὲν τῶν πεζῶν 
διδάσκαλος ἢ ἦν; διάπυρος δὲ ἀκροατὴς 
τοῦ ἐπισκόπου KupiAdov | καθεστὼς, 
καὶ περὶ τὸ κρότους ἐν ταῖς διδασκα- 
λίαις αὐτοῦ ἐγείρειν ἢν σπουδαιότα- 
τος. 

30 De Vit. Contemplat. 1. 1. c. 23. 
See n. 33, following. 


and its usages. 173 


spirit, and a popular and vain ambition, laboured at nothing 
else but to court and affect them: but what they chiefly desired 
to effect by their grand eloquence, was to warm their hearts 
and to melt them into tears, to work them into groans, and 
sorrow, and compunction for sin, to bring them to resolutions 
of obedience and compliance with the holy rules they preached 
to them, to work in them a contempt of earthly things, and 
raise their souls, by all the arts of moving the affections, to a 
longing desire and aspiration after the things of another world. 
This was their grand aim in all their elaborate and all their 
free and fluent discourses, and this they valued far above all 
the popular applauses that could be given them. This they 
reckoned their grand eloquence, and rejoiced in nothing more 
than when they could triumph in the conviction and conversion 
of their hearers. To this purpose St. Jerom#, in his directions 
to Nepotian, lays it down as a rule, ‘that in preaching, he 
should labour to excite the groans of the people, rather than 
their applauses; and let the tears of the hearers be the com- 
mendation of the preacher.’ And so, he observes®?, it was in 
fact among the fathers of Egypt; ‘when they discoursed of 
the kingdom of Christ and the glories of the world to come, 
then one might behold every one, with a gentle sigh, and eyes 
lift up to heaven, say within himself, Oh that I had wings like 
a dove, for then I would flee away, and be at rest!’ In like 
manner, Prosper®? bids the preacher ‘ not place his confidence 
in the splendour of his words, but in the power of their opera- 
tion; nor be delighted with the acclamations of the people, 


31 Ep. 2. [al. 52.] ad Nepotian. 
(t.1. p. 261 b.) Docente te in ec- 
clesia, non clamor populi, sed ge- 
mitus suscitetur; lacrime audito- 
rum laudes tue sint. 

32 Ep. 22. ad Eustoch. Ὁ: 15. 
(ibid. p. 117 c.)...Et completis ora- 
tionibus, cunctisque residentibus, 
medius, quem patrem vocant, in- 
cipit disputare: quo Joquente, tan- 
tum silentium fit, ut nemo alium 
respicere, nemo audeat excreare. 
Dicentis laus in fletu est audien- 
tium. ‘T'acite volvuntur per ora la- 
crime, et ne in singultus quidem 
erumpit dolor. Quum vero de 


regno Christi, et de futura beatitu- 
dine, et de gloria cceperit annuntiare 
ventura, videas cunctos moderato 
suspirio, et oculis ad ccelum levatis, 
intra se dicere, Quis dalit mihi 
pennas sicut columbe, et volabo, et 
requiescam ? 

33 De Vit. Contemplat. 1.1. c. 23. 
(append. p. 20. b. 3.) Non igitur in 
verborum splendore, sed in operum 
virtute totam preedicandi fiduciam 
ponat; non vocibus delectetur po- 
puli acclamantis sibi, sed fletibus : 
nec plausum a populo studeat ex~- 
pectare, sed gemitum. 


174 Of preaching 


but their tears; nor study to obtain their applauses, but their 
groans.’ 

St. Austin did not refuse these acclamations of the people, 
yet he always takes care to remind them rather to repay him 
with the fruit of their lives and actions. ‘You praise the 
preacher of the word,’ says he®+, ‘but I desire the doer of it. 
Those praises** are but the leaves of the tree, I desire the 
fruit of it. I would not be praised by ill livers?®, I abhor it, I 
detest it; it is a grief to me, and not a pleasure. But if I say, 
I would not be praised by good livers, I should tell a he; if I 
should say, I desire it, I am afraid of seeming desirous more 
of vanity than solidity. Therefore what shall I say? I neither 
perfectly desire it, nor perfectly refuse it. I do not desire it 
absolutely, for fear I should be ensnared by human praise; I 
do not utterly refuse it, for fear I should be ungrateful to those 
to whom I preach.’ In his book of Christian Doctrine*7, where 


XLV. iv. 


34 Serm. 19. de Verb. Apost. [al. 
Serm. 178. 6: 0.) (ton) p.652 μὴ 
Tu laudas tractantem: ego quero 
facientem. 

35 Serm. 5. de Verb. Dom. [al. 
Serm. 61. c. 12.] (ibid. p. 356 f.) 
Laudes iste folia sunt arborum, 
fructus queritur. 

36 Hom. 25. ex so. [al. Serm. 
339. c.1.] (ibid. p. 1308 g.) Ile 
autem novit, sub cujus oculis lo- 
quor, immo sub cujus oculis cogito, 
non me tam delectari laudibus po- 
pularibus, quam stimulari et angi, 
quomodo vivant qui me laudant. 
Laudari autem a male viventibus 
nolo, abhorreo, detestor: dolori 
mihi est, non voluptati. Laudari 
autem a bene viventibus si dicam 
nolo, mentior: si dicam volo, timeo 
ne sim inanitatis appetentior quam 
soliditatis. Ergo quid dicam? Nec 
plene volo, nec plene nolo. Non 
plene volo, ne in laude humana pe- 
ricliter: non plene nolo, ne ingrati 
sint quibus preedico. 

87 |i, 4. ¢. 24. (Ὁ: 3. part. 1. p. 87 d.) 
Non sane, si dicenti crebrius et ve- 
hementius acclametur, ideo grandi- 
ter putandus est dicere:.... grande 
autem genus plerumque pondere 
suo voces premit, sed lacrimas ex- 
primit. Denique cum apud Cesa- 


ream Mauritanie populo dissuade- 
rem pugnam civilem, vel potius 
plusquam civilem, quam catervam 
vocabant: neque enim cives tan- 
tummodo, verum etiam propinqui, 
fratres, postremo parentes ac filii, 
lapidibus inter se in duas partes 
divisi, per aliquot dies continuos, 
certo tempore anni solemniter dimi- 
cabant, et quisque, ut quemque po- 
terat, occidebat. Egi quidem gran- 
diter, quantum valui, ut tam cru- 
dele atque inveteratum malum de 
cordibus et moribus eorum avelle- 
rem pelleremque dicendo: non ta- 
men egisse aliquid me putavi, cum 
eos audirem acclamantes, sed cum 
flentes viderem. Acclamationibus 
quippe se doceri et delectari, flecti 
autem lacrimis indicabant. Quas 
ubi adspexi, immanem illam con- 
suetudinem a patribus et avis, lon- 
geque a majoribus traditam, que 
pectora eorum hostiliter obsidebat, 
vel potius possidebat, devictam, an- 
tequam reipsa id ostenderent, cre- 
didi. Moxque sermone finito ad 
agendas Deo gratias corda atque 
ora converti. Et ecce jam ferme 
octo vel amplius anni sunt, propitio 
Christo, ex quo illic nihil tale tenta- 
tum est. 


"δ 28. 


and its usages. 175 


he speaks of that sort of ecclesiastical rhetoric which is called 
grand eloquence, he says, ‘A man should not think he had at- 
tained to it, because he frequently received the loud acclama- 
tions of the people: for those were often gained by the acumens 
and ornaments of the submiss and moderate style; and the 
grand eloquence did often suppress those acclamations by its 
weight, and extort tears in their room.’ He gives there a re- 
markable instance of his own preaching once an occasional ser- 
mon, with such effect, to the people of Czesarea, in Mauritania. 
It seems, in that place a very barbarous and unnatural custom 
had for a long time prevailed, that at a certain season of the 
year, for some whole days together, the whole city, dividing 
themselves into two parties, were used to maintain a bloody 
fight by throwing stones at one another ; and this without any 
regard to kindred or relation: for sometimes a man slew his 
brother, or a father his son, or a son his father. ‘ Now,’ says 
St. Austin, ‘I set myself with all the force of grand eloquence 
to root out and expel this cruel and inveterate evil out of their 
hearts and practice: yet I did not take myself to have made 
any impression to the purpose upon them, whilst I heard their 
acclamations, but when I saw their tears. For they showed 
indeed, by their acclamations, that they were instructed and 
pleased; but by their tears, that they were sensibly affected, 
and really converted. Which when I perceived, I then began 
to think I had got the victory over that barbarous custom, 
which had so long by tradition from their ancestors possessed 
their souls; before I saw any more visible proof in their ac- 
tions. Whereupon, as soon as the sermon was ended, I turned 
both their mouths and hearts to give God thanks for it. And 
so, by the help of Christ, there are now almost eight years 
passed since any thing of this kind was ever attempted among 
them.’ He adds, ‘ that he had made many other experiments 
of the lke nature, by which he had learned that men ordinarily 
showed what impressions the force of wise and powerful rhe- 
toric made upon them, not so much by their acclamations as 
by their groans, and sometimes by their tears, and finaily by 
their real change of life and sincere conversion.’ So that in 
the judgment of this pious Father, the best praise of a sermon, 
and its rhetoric, is the compunction of its hearers, and melting 
them into tears, and subduing their minds by bending them 


176 Of preaching 


to obedience, which far exceeds the honour of the greatest 
acclamations and applauses. 

After the same manner the great orator of the East, St. 
Chrysostom, often tells his hearers, ‘he rejoiced not in their 
applauses, but in the effects which his discourses had on their 
minds, in making them become new men.’ He says in one 
place 38, ‘ they had made him happy in receiving his discourses 
about prayer with a ready mind. For happy is the man that 
speaks to an obedient ear.’ And he judged of their obedience, 
not so much from their acclamations and praises, as from what 
he had observed in their actions. For when he had used this 
argument, why they should not pray against their enemies, 
because it was a provocation to God, and setting up a new law 
in opposition to his law: (for God says, Pray for your enemies! 
[Matth. 5, 44. Luke 6, 27 and 28.] but they that pray against 
them do in effect pray God to disannul his own law :) he says 
upon his mentioning this and the like arguments, ‘he had 
observed many of them to smite upon their face and breast, 
and mourn bitterly, and lift up their hands to heaven, and ask 
God pardon for such unlawful prayers. Which made him at 
the same time lift up his own eyes to heaven, and give God 
thanks that the word of his doctrine had so quickly produced 


XIV. iv. 


fruit in them.’ 


38 Hom. 56. Quod non sit despe- 
randum. t. 5. Ρ. 742. (t. 3. Ρ. 354d.) 
Πολλὰς ὑμῖν. ἔχω χάριτας, ὅτι μετὰ 

προθυμίας τοὺς περὶ τῆς εὐχῆς ἐδέξ- 
ασθε λόγους, ὅ ὅτι με μακάριον ἐποιή- 
σατε. Μακάριος γὰρ ὁ λέγων εἰς ὦτα 
ἀκουόντων" οὐκ ἀπὸ τῶν κρότων καὶ 
τῶν ἐπαίνων μόνον, ἀλλὰ καὶ ἀφ᾽ ὧν 
ποιοῦντας εἶδον, ἐπείσθην" ὅτε γὰρ 
ὑμῖν παρήνουν μὴ κατεύχεσθαι τῶν 
ἐχθρῶν, καὶ ἔλεγον ὅ ὅτι τὸν Θεὸν παρ- 
οξύνομεν τοῦτο ποιοῦντες, καὶ ἀντινο- 
μοθετοῦμεν αὐτῷ" αὐτὸς γὰρ εἶπεν, 
Εὔχεσθε ὑπὲρ τῶν ἐχθρῶν" ἡμεῖς δὲ 
κατευχόμενοι τῶν ἐχθρῶν, ἀξιοῦμεν 
αὐτὸν τὸν ἑαυτοῦ λῦσαι νόμον" ὅτε οὖν 
ταῦτα καὶ τὰ τοιαῦτα ἔλεγον, πολλοὺς 
ἐν ὑμῖν εἶδον πρόσωπα τύπτοντας καὶ 
στήθη, στενάζοντας πικρῶς, εἰς τὸν 
οὐρανὸν τὰς χεῖρας ἀνατείνοντας, συγ- 
γνώμην αἰτοῦντας περὶ τῶν. τοιούτων 
εὐχῶν. Τότε δὴ καὶ ἐγὼ τοὺς ὀφθαλ- 
μοὺς εἰς τὸν οὐρανὸν ἀνατείνας, ηὐχα- 


In another place®9, says he, ‘What do your 


χίστησα τῷ Θεῷ, ὅτι οὕτω ταχέως ὁ 
λόγος τῆς διδασκαλίας τὸν καρπὸν 
ἡμῖν ἤνεγκε. 

39 Hom. 16. In illud, Si esurierit, 
&c. t. 5. Ῥ- 220. (ibid. 157 c.) Τί γάρ 
μοι τῶν ἐπαίνων ; ὄφελος, ὅ ὅταν ὑμᾶς μὴ 
θεάσωμαι προκόπτοντας κατ᾽ ἀρετήν ; 
τί δέ μοι βλάβος ἐκ τῆς σιγῆς τῶν 
ἀκουόντων, ὅταν αὐξομένην ὑμῶν ἴδω 
τὴν εὐλάβειαν ; ἔπαινος γὰρ τοῦ λέ- 
γοντος οὐχ ὁ κρότος, ἀλλ᾽ ὁ περὶ τὴν 
εὐσέβειαν ζῆλος τῶν ἀκουόντων" οὐχ 
ὁ θόρυβος κατὰ τὸν καιρὸν τῆς ἀκροά- 
σεως, ἀλλ᾽ ἡ σπουδὴ ἡ διαπαντὸς τοῦ 
χρόνου. ‘O κρότος ἐξῆλθεν ὁ ὁμοῦ τε τοῦ 
στόματος, καὶ εἰς ἀέρα διαχυθεὶς a ἀπώ- 
Aero" τὸ δὲ βελτίονας γενέσθαι τοὺς 
ἀκούοντας, ἀγήρω καὶ ἀθάνατον φέρει 
τὸν μισθὸν, καὶ τῷ λέγοντι, καὶ τοῖς 
πειθομένοις. Ὃ τῆς βοῆς ὑμῶν ἔπαινος 
ἐνταῦθα τὸν λέγοντα ποιεῖ λαμπρὸν, ἣ 
δὲ τῆς Ψυχῆς ὑμῶν. εὐλάβεια πολλὴν 
ἐπὶ τοῦ βήματος τοῦ Χριστοῦ δίδωσι 


§ 28. 


177 


and its usages. 


praises advantage me, when I see not your progress in virtue? 
Or what harm shall I receive from the silence of my auditors, 
when I behold the increase of their piety ? The praise of the 
speaker is not the κρότος, the acclamations, of his hearers, but 
their zeal for piety and religion ; not their making a great stir 
in time of hearing, but showing diligence at all other times. 
Applause, as soon as it is out of the mouth, is dispersed into the 
air and vanishes; but when the hearers grow better, this 
brings an incorruptible and immortal reward both to the 
speaker and the hearers. The praise of your acclamations 
may render the orator more illustrious here, but the piety of 
your souls will give him great confidence before the tribunal of 
Christ. Therefore if any one love the preacher, or if any 
preacher love his people, let him not be enamoured with ap- 
plause, but with the benefit of the hearers.’ 

It were easy to transcribe many other such passages out of 
Chrysostom, where he shows a great contempt of such popular 
applauses in comparison of their obedience. I will only relate 
one passage more?°, where he gives a severe rebuke to all 
preachers who made this the only aim of their discourses, 
‘Many,’ says he, ‘appear in public, and labour hard, and 
make long sermons, to gain the applause of the people, in 


παρρησίαν τῷ διδάξαντι" ὥστε εἴ τις 
τῶν λεγόντων ἐρᾷ, μὴ τῶν κρότων, 
ἀλλὰ τῆς ὠφελείας τῶν ἀκουόντων 
> , 

ἐράτω. 

a Hom. 50: π| Act. (ἰ- 9. Ρ. 
238 δ) Πολλὰ πολλοὶ πράττουσιν 
ὑπὲρ τοῦ εἰς μέσον στάντες μακρὸν 
ἀποτείνειν λόγον κἂν μὲν κρότων τύ- 
χώσι τῶν ἀπὸ τοῦ πλήθους, γέγονεν 
αὐτοῖς τοῦτο βασιλείας | ἴσον᾽ ἂν δὲ 
μετὰ σιγῆς τὸν λόγον καταπαύσωσι, 
γεέννης δή που μᾶλλον αὐτοῖς χαλε- 
πωτέρα κατέστη τῆς σιγῆς ἡ ἀθυμία. 
Τοῦτο τὰς ἐκκλησίας ἀνέτρεψεν, ὅτι 
καὶ ὑμεῖς οὐ ζητεῖτε λόγον ἀκοῦσαι 
κατανυκτικὸν, ἀλλὰ “τέρψαι δυνάμενον" 
καὶ τῷ ψόφῳ, καὶ τῇ συνθέσει τῶν 
ῥημάτων, καθάπερ μελῳδῶν καὶ κιθα- 
ριστῶν ἀκουόντες, καὶ ἡμᾶς ψυχρῶς 
καὶ ταλαιπώρως ποιοῦντες, ὅτι ταῖς 
ἡμετέραις ἐπιθυμίαις ἑπόμεθα, δέον 
ἐκκόπτειν ταύτας... .. Τοῦτο πάσχομεν 
καὶ ἡμεῖς, κάλλη λέξεων περιεργαζό- 
μενοι καὶ συνθήκας καὶ ἁρμονίας, ὅπως 


BINGHAM, VOL. V. 


a > a ΠῚ , 2 
ἥσωμεν, οὐχ ὅπως ὠφελήσωμεν' ὅπως 
θαυμασθῶμεν, οὐχ ὅπως διδάξωμεν" 
ὅπως τέρψωμεν, οὐχ ὅπως κατανύξω- 
μεν ὅπως κροτηθῶμεν, καὶ ἐπαίνου 
τυχόντες ἀπέλθωμεν, οὐχ ὅπως τὰ ἤθη 
ῥυθμίσωμεν. Πιστεύσατέ μοι, οὐκ ἀἄλ- 
λως λέγω ἐπειδὰν λέγων κροτῶμαι, 
ΕἸ ν > 
Tap αὐτὸν μὲν καιρὸν ἀνθρώπινόν τι 
yj 
πάσχω" τί yap οὐκ ἄν τις εἴποι TO 
Ἔν θέ δ \ ΄ \ ὃ ΄ Ξ 
ἀληθές ; καὶ γάννυμαι, καὶ διαχέομαι 
>? A ‘ > Ὁ 3, > ΤᾺ 
ἐπειδὰν δὲ ἀπελθὼν οἴκαδε ἐννοήσω 
‘ , xyes >. ’΄ 
τοὺς κροτήσαντας οὐδὲν ὠφεληθέντας, 
ἀλλ᾽ εἴ τις καὶ ὠφεληθῆναι ἔδει, ὑπὸ 
τοῦ κρότου καὶ τῶν ἐπαίνων ἀπολωλε- 
= Ζ 
κότας, ὀδυνῶμαι, καὶ στένω, καὶ δα- 
κρύω" καὶ, ὡς εἰκῇ. πάντα εἰρηκὼς, οὕτω 
διάκειμαι, καὶ πρὸς ἐμαυτὸν λέγω, τί 
μοι τὸ ὄφελος τῶν ἱδρώτων, τῶν ἀκου- 
ὄντων οὐκ ἐθελόντων καρποῦσθαί τι 
΄ ΄σ΄ ae ΄ 
παρὰ τῶν λόγων τῶν παρ᾽ ἡμῶν; καὶ 
πολλάκις ἐνενόησα θεῖναι νόμον τὸν 
’, 

κωλύοντα τοὺς “κρότους, καὶ πείθοντα 
μετὰ σιγῆς ὑμᾶς ἀκροᾶσθαι καὶ τῆς 
προσηκούσης εὐταξίας. 


Ν 


178 Of preaching 


which they rejoice as much as if they had gained a kingdom ; 
but if their sermon ends in silence, they are more tormented 
about that silence than about the pains of hell. This is the 
ruin of the Church, that ye seek to hear such sermons as are 
apt, not to move compunction, but pleasure, hearing them as 
you would hear a musician or singer, with a tinkling sound and 
composition of words. And we act miserably and coldly, whilst 
we indulge our own affections, which we ought to discard... . 
We curiously seek after flowers of rhetoric, and composition, 
and harmony, that we may sing to men and not profit them ; 
that we may be had in admiration by them, and not teach 
them ; that we may raise delight, and not godly sorrow; that 
we may go off with applause and praise, and no ways edify 
them in their morals. Believe me, for I would not otherwise 
say it, when I raise applause in preaching, I am then subject 
to human infirmity, for why should not a man confess the 
truth ? Iam then ravished and highly pleased. But when I 
go home and consider that my applauders are gone away 
without fruit, though they might have done otherwise, I weep, 
and wail, and lament that they perish in their acclamations and 
praises, and that I have preached all in vain: and I reason 
thus with myself, What profit is there in all my labours, if my 
hearers reap no fruit from my words? I have often thought of 
it a law to forbid such acclamations, and to persuade 
you to hear in silence.’ By this it appears, that St. Chry- 
sostom could rather have wished to have had this custom 
wholly banished out of the church, because it was so frequently 
abused by vam and ambitious spirits, who regarded nothing 
else but to gain the applause of their hearers: to which pur- 
pose they sometimes suborned men to applaud them in the 
church, as is complained of Paulus Samosatensis by the Council 
of Antioch 41: and sometimes affected to preach in such a 
manner upon abstruse subjects, as neither the people nor 


making 


XIV. iv 


41 Ap. Euseb. 1. 7. c. 30. (v. I. p. 
361. 21.).... Καὶ τοῖς μὴ ἐπαινοῦσι, 
μηδὲ ὥσπερ ἐν τοῖς θεάτροις κατασεί- 
ovat ταῖς ὀθόναις, μηδ᾽ ἐκβοῶσί τε καὶ 
ἀναπηδῶσι κατὰ τὰ αὐτὰ τοῖς ἀμφ᾽ 
αὐτὸν στασιώταις ἀνδράσι τε καὶ γυ- 
ναίοις, ἀκόσμως οὕτως ἀκροωμένοις" 
τοῖς δ᾽ οὖν ὡς ἐν οἴκῳ Θεοῦ σεμνο- 


΄ > 
πρεπῶς Kal εὐτάκτως ἀκούουσιν, ἐπι- 
΄σ A > , c Ἂν » > 
τιμῶν καὶ evuBpic@v.... Οἱ de εἰς αὐ- 
A , ‘ > LA > 
τὸν ψάλλοντες, Kal ἐγκωμιάζοντες ἐν 
΄σ ΄ A A ’ ~ , 
τῷ λαῷ, ἄγγελον τὸν ἀσεβῆ διδάσκα- 
i. c ns ΄ > > a 4 
λον ἑαυτῶν ἐξ οὐρανοῦ κατεληλυθέναι 
΄ 4 
λέγουσι: Kal ταῦτα ov κωλύει, ἀλλὰ 
καὶ λεγομένοις πάρεστιν ὁ ὑπερή- 
φανος. 


§ 28, 20. 179 


themselves understood, only to be admired by the ignorant 

multitude, who, as St. Jerom 42 complains in this very case, are 

commonly most prone to admire what they do not understand. 

For which reason, it was the care of all pious preachers to 

show a tender regard to the understandings of men; and, 

whether it gained applause or not, to speak usefully, and as far 

as might be, to the capacities and apprehensions of their 

hearers ; and by all the powers of divine eloquence, and proper 

arts of edification and persuasion, incline them to obedience 

and an heavenly temper. Without which they imagined the 

success and event of their preaching, however eloquent and 

pleasing to the ear, was not better received than that of which 

the Prophet complained, (Ezek. 33, 32.) “ Thou art unto them 

as a very lovely song of one that hath a very pleasant voice, 

and can play well on an instrument: for they hear thy words, 

but they do them not.” 

* 29. There is one thing more must be taken notice of with Sermons 
3 ξ anciently 

relation to the hearers, because it expressed a great deal of penned by 

zeal and diligence in their attention: which is, that many of the hearers. 

them learned the art of notaries, the Greeks call them ὀξυ- 

γράφοι and ταχυγράφοι. ready writers, that they might be able 

to take down in writing the sermons of famous preachers, word 

for word as they delivered them. By this means some of their 

extempore discourses were handed down to posterity, which 

otherwise must have died with the speaking. As has been 

observed before out of Eusebius 45, concerning some of Origen’s, 

which he preached in his latter years. St. Austin4t makes the 

same observation concerning his own sermons upon the Psalms, 

that it pleased the brethren not only to receive them with their 

ears and heart, but with their pens likewise: so that he was to 

have regard, not only to his auditors, but to his readers also. 

Socrates 4° says the same of Chrysostom’s sermons, that some 


and its usages. 


42 Ep. 2. [al. 52.] at Nepotian. 
(t. 1. p. 261 b.) Verba volvere, et 
celeritate dicendi apud imperitum 


vulgus admirationem sui facere, in- 


doctorum hominum est. Attrita 
frons interpretatur seepe quod ne- 
scit: et quum aliis persuaserit, sibi 
quoque usurpat scientiam. 

43 L. 6. ¢. 36. et Pamphil. Apol. 


pro Origen., cited before s. 11. p. 
126. nn. 81, 82. 

4 In. Ps; gt. ip: 20x. (t. 4. p. 475 
b.)... Placuit fratribus, non tantum 
aure et corde, sed et stilo excipienda 
que dicimus: ut non auditorem 
tantum, sed et lectorem etiam cogi- 
tare debeamus. 

45 TG. ‘ev ἢ. {2.9 15.596 ἡ 

N2 


180 Of preaching 


of them were published by himself, and others by notaries, who 
took them from his mouth as he spake them. But they did 
not thus honour all preachers, but only those that were most 
celebrated and renowned. For Sozomen*® observes of the 
sermons of Atticus, ‘that they were so mean, after he gave 
himself to preach extempore, when he was bishop of Constan- 
tinople, that the notaries did not think fit to write them.’ 
These notaries were some of them allowed by the preacher 
himself, and were therefore a sort of public notaries appointed 
for this purpose : but others did it privately, according to their 
inclination and discretion. This difference is hinted by Euse- 
bius, when he says 17, Origen allowed no notaries to take his 
and by Gregory Nazi- 
anzen in his Farewell Sermon 18, where he thus takes his leave 
of his Church, ‘ Farewell ye lovers of my sermons, and ye pens 
both public and private.’ In which he plainly alludes to the 
two sorts of notaries that wrote his sermons in the churely 
The public notaries were generally allowed by the author's 
consent to publish what they wrote : in which case it was usual 
for the preacher to review his own dictates, and correct such 
mistakes and supply such deficiencies as might be occasioned 
by the haste of the scribe, or some things not so accurately 
spoken by themselves in sudden and extempore discourses. 
This is evident from what Gregory the Great‘? says in his 
Preface to his Homilies upon Ezekiel, ‘ that those homilies were 
first taken from his mouth as he spake them to the people, and 
after eight years he collected them from the papers of the 
notaries, and reviewed, and corrected, and amended them.’ So 
again in his Preface upon Job°°, he says, ‘that some of his 


sermons till he was sixty years old; 


‘Orroio δέ εἶσιν οἵ τε ἐκδοθέντες πα >  Prophetam, ut coram populo loque- 
ρ 


XIV. iva 


αὐτοῦ λόγοι, καὶ οἱ λέγοντος αὐτοῦ 
ὑπὸ τῶν ὀξυγράφων ἐκληφθέντες, 
ὅπως une λαμπροὶ, καὶ τὸ ἐπαγωγὸν 
ἔχοντες, τί δεῖ νῦν λέγειν ; 

AGI 8. Ἐς 2: 566 βΕΙΌΠΘΤ ΞΕ: ΕΠ: 
Pp: 120: π- 01: 

47 See before, ibid. p. 126. n. 81. 

48 Orat. 32: {{- τ. Ὁ 528 ἃ.) Χαί- 
βετε τῶν “ἐμῶν λόγων ἐρασταὶ, καὶ 
δρόμοι καὶ συνδρομαὶ, καὶ γραφίδες 
φανεραὶ καὶ λανθάνουσαι. 

49 Pref. in Ezek. (t. 1. p.1173 a.) 
Homilias, que in Beatum Ezekielem 


bar, exceptee sunt, multis curis ir- 
ruentibus in abolitione reliqueram. 
Sed post annos octo, petentibus fra- 
tribus, notariorum schedulas [8]. 
schedas] requirere studui, easque 
favente Domino trancurrens, in 
quantum, ab angustiis tribulationem 
licuit, emendavi, &c. 

50 Preef. in Job. (ibid. p. 4 a.)... 
Quamvis eorum, quibus exponere 
compellebar, longe me vita tran- 
scenderet; injuriosum tamen esse 
non credidi, si fluenta usibus homi- 


and its usages. 181 


§ 29,30. 


homilies were composed by himself, and others taken by the 
notaries, and those which were taken by the notaries, when he 
had time, he reviewed, adding some things and rejecting 
others, and leaving many things as he found them, and with 
such emendations he composed them into books, and published 
them.’ But many times the notaries published what they had 
written, without the author’s knowledge and consent. In 
which case we sometimes find them remonstrating against this 
as a clandestine practice. Thus Gaudentius°° says, ‘he did 
not own those homilies which were first taken by the notaries 
latently and by stealth, and then published by others imper- 
fectly, and only by halves, with great chasms and interruptions 
in them. He would not acknowledge them for his discourses 
which the notaries had written in extreme haste, and published 
without giving him any opportunity to supervise and correct 
them.’ And probably there may be reason for the same com- 
plaint in other writers. However it shows a great diligence 
and attention in the hearers of those days, and a great 
respect and honour paid to their teachers, that they would 
be at so much pains to treasure up and preserve their pious 
instructions. 

30. These things may be justly spoken to their honour, and Two re- 
it is no reflection on them, or diminution of their good cha- Bint 
racter, that there were some others in those times, as there the An- 
will be in all times, who deserved a contrary character, either Sone eal 
for their deficiency and want of zeal in this matter, or for their ὑεῖ 
indiscreet and intemperate zeal, in placing all religion in a ser- tors. First, 
mon, and speaking contemptuously of prayer, or other parts of pea 
divine service without it. The two errors in the contrary ex- profane 


é ; : hearers. 
tremes, the one in excess, the other in defect, the Ancients had 


num plumbi fistula ministraret. 
Unde mox eisdem coram positis 
fratribus, priora libri sub  oculis 
dixi: et quia tempus paullo vacan- 
tius reperi, posteriora tractando dic- 
tavi. Quumque mihi spatia largiora 
suppeterent, multa augens, pauca 
subtrahens, atque ita ut inventa 
sunt nonnulla derelinquens, ea, que 
me loquente excepta sub oculis fu- 
erant, per libros emendando com- 
posui: quia et quum postrema dic- 
tarem, quo stylo prima dixeram, sol- 


licite attendi. 

50 Pref. ad Benevol. ap. Bibl. 
Patre Ὁ 2. Β΄ 5: (ap Bibl. Max. ty5; 
p- 943 a. 14.) De illis vero Tracta- 
tibus, quos, notariis, ut comperi, la- 
tenter appositis, proculdubio inter- 
ruptos et semiplenos otiosa quorun- 
dam studia colligere prasumpse- 
runt, nihil ad me attinet. Mea jam 
non sunt, que constat precipiti 
excipientium festinatione esse con- 
scripta. 


182 Of preaching 


sometimes occasion to rebuke, and they did it with a becoming 
sharpness. Though St.Chrysostom was so much adimired, that 
the people generally said, when he was sent into banishment®?, 
‘ that it was better the sun should withdraw his rays, than his 
mouth be shut up in silence;’ yet he was often forced with 
grief to complain of some * for their abstaining from religious 
assemblies, where they were scarce seen once a year; of 
others 8, that they spent their time there in nothing but 
idle discourse, or laughing and jesting, or transacting worldly 
business, laying themselves open to the assaults of the wicked 
Spirit, who found their house fit for his reception, empty, 
swept, and garnished ; of others **, that they turned the church 
into a theatre, and sought for nothing there, but to please their 
ears without any other advantage; and finally, of others*>, who 
extolled his discourses by great applause in words, but dis- 
graced them by the disobedience of their lives and actions, of 


XIV. ivs 


whom we have heard so much before. 


51 Ep. 125. ad Cyriacum. (t. 3. p. 
671 δι: ) Pee ἔκλαιον θεωροῦντες 
ἡμᾶς ἐν τῇ ἐξορίᾳ ἀπερχομένους" καὶ 
ἔλεγον πρὸς ἑαυτοὺς, Συνέφερεν, ἵ ἵνα 
ὁ ἥλιος συνέστειλε τὰς ἀκτῖνας αὑτοῦ, 
ἢ ἵνα τὸ στόμα ᾿Ιωάννου ἐσιώπησε. 

53 Hom. 46. in Lucian. Mart. t.1. 
D5 Oat. 2a Ὁ: 524 a.) " Ὅπερ χθὲς 
ἐδεδοίκειν ἐξέβη, καὶ τέλος ἔλαβε νῦν, 
καὶ τῆς ἑορτῆς ἀπελθούσης, καὶ τὸ 
πλῆθος ἡ ἡμῖν ovvair εδήμησε, καὶ ἐλάτ- 
τῶν ἡμῖν 6 σύλλογος γέγονε" καὶ ἤδειν 
μὲν τοῦτο συμβησόμενον πάντως" οὐ 
μὴν δὲ διὰ τοῦτο τῆς παραινέσεως 
ἀπέστην" εἰ γὰρ καὶ μὴ πάντες ἐπεί- 
σθησαν οἱ χθὲς ἀκούσαντες, ἀλλ᾽ οὐδὲ 
πάντες ἠπείθησαν .--- Hom. 48. in In- 
script. Altar. t. 5. p. 644. (t. 3: P- 
50 a.) Te τοῦτο ; ὅσον προΐασιν ἡμῖν 
ai ἑορταὶ, τοσοῦτον καὶ αἱ συνάξεις 
ἐλάττους γίνονται. ᾿Αλλὰ μὴ ῥᾳθυμῶ- 
μεν ἡμεῖς οἱ παρόντες" ἐλάττους μὲν 
γίνονται τῷ πλήθει, οὐκ ἐλάττους δὲ 
τῇ προθυμίᾳ ἐλάττους τῷ ἀριθμῷ, 
οὐκ ἐλάττους δὲ τῷ πόθῳ" ἐλάττους 
γίνονται, ἵνα οἱ δόκιμοι φανεροὶ γέ- 
νωνται ἐν ὑμῖν᾽ καὶ μάθωμεν, τίνες 
μὲν συνηθείᾳ, τίνες δὲ ἐπιθυμίᾳ θείων 
λογίων παραγίνονται be ἐνιαυσίου éop- 
τῆς, τίνες ἐπιθυμίᾳ ἀκροάσεως πνευ- 
ματικῆς, κι τ. Δ. 


ὅ8. Hom. 4. de Incomprehens. 


In one place°® he more 


Dei Natur. t.1. p. 314. (t.1. p.477 
e.) Οὐ δέδοικας, μὴ ποτέ σου δια- 
λεγομένου, ῥᾳθυμοῦντος, ὀλιγωροῦν- 
τος, δαίμων τις ἐκεῖθεν ἐκπηδήσας 
σχολάζουσαν καὶ σεσαρωμένην εὑρὼν 
τὴν Ψυχὴν, ἐπεισέλθοι μετὰ ἀδείας, 
πολλῆς ἀθύρωτον τὴν οἰκίαν εὑρών. 

54 Hom. 2. ad Pop. Antioch. t.1. 

.21. (t. 2. p.25 a.) Οὐκ ἔστι θέα- 
Tpov ἡ cricket: iva πρὸς τέρψιν 
ἀκούωμεν' ὠφεληθέντας ἐντεῦθεν ἀπι- 
έναι χρὴ, κερδάναντάς τι πλέον καὶ 


μέγα, οὕτως ἀναχωρεῖν δεῖ. ... Τί μοι 
τῶν κρότων ὄφελος, kK. τ. λ. 
55 See before, s. 27. n. 26, pre- 


ceding. 

56 Hom. 48. In Inscript. Altar. 
t. 5. p. 648. (t. 3. p. 53 a.) Οὐχ 
ὁρᾶτε τοὺς ᾿Ιουδαίους, τοὺς θεομάχους, 
τοὺς ἀντιπίπτοντας τῷ Αγίῳ Πνεύματι, 
τοὺς σκληροτραχήλους ; τούτων οἱ μὴ 

, 
παραγενόμενοι πάντων χείρους εἰσίν. 
᾿Εκείνοις ἐὰν εἴπωσιν οἱ ἱερεῖς, ἑπτὰ 
ἡμέρας ἀργῆσαι, καὶ δέκα, καὶ εἴκοσι, 
καὶ τριάκοντα, οὐκ ἀντιλέγουσι" καί 
τοι τί τῆς ἀργίας ἐκείνης χαλεπώ- 
τερον: τὰς θύρας ἀποκλείουσι, καὶ 
οὔτε πῦρ καίουσιν, οὐχ ὕδωρ φέρου- 
σιν, οὐκ ἄλλο τι πρὸς τὴν χρείαν τὴν 
τοιαύτην μεταχειρίζειν ἐφίενται" ἀλλ᾽ 
ἔστιν ἄλυσις αὐτοῖς ἡ a ἀργία, καὶ οὐδὲ 
οὕτως ἀντιλέγουσιν. ᾿Εγὼ δὲ οὐδὲν 


and its usages. 183 


particularly reproaches them that absented themselves from 
church with the example of the Jews, who could abstain from 
work for ten, twenty, or thirty days together without contra- 
diction, at the command of their priests, and neither open their 
doors, nor light a fire, nor carry in water for any necessary 
use, which yet they submitted to, though it was an intolerable 
corporal slavery; whereas Christians were only required to set 
apart one day in seven, and only two hours of the day for 
religious assemblies, to obtain the greatest spiritual advantages 
to the soul; and yet they neglected such opportunities, and 
chose any meetings rather than the church. 

St. Ambrose 57 in like manner upbraids those who spent 
their time in talking in the church, from the example of the 
Heathen, who reverenced their idols by their silence, whilst 
Christians even drowned the voice of the divine oracles, and 
the declaration of them, by their confused noise and con- 
fabulations in the church. This, Cesarius 58. tells them, was 
in effect to offer men poison or a sword. For such an one 
neither heard the word of God himself, nor suffered others to 
hear it: and such must expect not only to give account of their 
own, but other men’s destruction at the day of judgment. Ori- 
gen 59 and some others © tell these men, their own practice, in 


τοιοῦτον λέγω, ὅ ὅτι ἑπτὰ ἡμέρας ἄργη- 
σον, οὐδὲ δέκα ἡ ἡμέρας" ἀλλὰ δύο μοι 
δάνεισον ὥρας τῆς ἡμέρας, καὶ τὰς 
λοιπὰς αὐτὸς ἔχε" καὶ οὐδὲ τοῦτό μοι 
τὸ μέτρον εἰσφέρεις" μᾶλλον δὲ μὴ 
ἐμοὶ δανείσῃς τὰς δύο ὥρας, ἀλλ᾽ 
ἑαυτῷ, ἵνα παράκλησίν τινα εὐχῆς 
δέξῃ πατέρων, ἵ ἵνα εὐλογιῶν πεπλη- 
ρωμένος ἀναχωρήσῃς, ἵνα πανταχό- 
θεν ἀσφαλὴν ἀπέλθῃς, ἵ ἵνα τὰ ὅπλα 
λαβὼν τὰ πνευματικὰ ἀκαταγώνιστος 
γένῃ καὶ ἀχείρωτος τῷ Διαβόλῳ. Τί 
ἡδύτερον, εἰπέ μοι, τῆς ἐνταῦθα δια- 
γωγῆς : εἰ γὰρ διημερεύειν ἐνταῦθα 
ἐχρῆν, τί σεμνότερον : τί | ἀσφαλέστε- 
ρον, ὅπου ἀδελφοὶ τοσοῦτοι, ὅπου τὸ 
Πνεῦμα τὸ Ἅγιον, ὅπου Ἰησοῦς μέσος, 
καὶ ὁ τούτου Πατήρ : ποίαν ἑτέραν 
ζητεῖς συναγωγὴν τοιαύτην : ποῖον 
ἕτερον βουλευτήριον: ποίαν σύνοδον : 3 
τοσαῦτα ἀγαθὰ ἐν τῇ τραπέζῃ, ἐν τῇ 
ἀκροάσει, ἐν ταῖς εὐλογίαις, ἐν ταῖς 
εὐχαῖς, ἐν ταῖς συνουσίαις" καὶ σὺ 


πρὸς ἑτέρας βλέπεις διατριβάς" καὶ 
ποίαν ἔχεις συγγνώμην ; 

57 De Virgin. 1. 3. [6: 3. n. 11.] 
(t. 2. Ρ. 177 a.) An quicquam est 
indignius, quam oracula divina cir- 
cumstrepi, ne audiantur, ne cre- 
dantur, ne revelentur? circumso- 
nare sacramenta confusis vocibus, 
...cum Gentiles idolis suis reveren- 
tiam tacendo deferant ? 

58 Hom. 34. (ap. Bibl. Max. t. 8. 
p- 853 h. 1.) Qui in ecclesia ineptis 
et incongruis fabulis occupatur, 
quasi venenum et gladium reliquis 
hominibus ingerere vel prebere 
cognoscitur, dum verbum Dei nec 
ipse audit, nec alios audire permittit. 
Qui enim talis est, et pro sua et pro 
aliorum destructione in die judicii 
redditurus est rationem. 

59 Hom. 8. in Exod. t. 1. p. 102: 
(t. 2. Ρ. 176 6.) Nostis, qui divinis 
mysteriis interesse consuestis, quo- 


184 Of preaching XIV. iv. 


another case would rise up in judgment against them : for they 
themselves showed a great reverence to the body of Christ in 
the eucharist ; and yet it was no less a piacular crime to show 
contempt to the word of God than to his body; and they 
would be held guilty for a disrespect in the one ease as well 
as the other. Thus they showed men what reverence was 
due to the preaching of the word of God, by setting before 
them the sin and danger of those abuses some were apt to 
run into, by an error in defect and want of a just reverence 
to it. 


sone aly 31. On the other hand, they were no less careful to guard 
? . ord . 

the intem- men against superstition in the other extreme. For there was 

πὰ ὁ τὰς an error in excess, as well as in defect of reverence for preach- 
) . . . . . 

placed all ing. Some were so over-run with an indiscreet bigotry and 

religion in - : 

asermon, MMtemperate zeal for preaching, as to reckon all other parts of 


divine service useless and insignificant, if they were not ac- 
companied with a sermon. These men had their arguments 
to plead in their own behalf, which are thus proposed and 


answered by St. Chrysostom Ὁ], 


modo, quum suscipitis corpus Do- 
mini, cum omni cautela et vene- 
ratlone servatis, ne ex eo parum 
quid decidat, ne consecrati muneris 
aliquid dilabatur. Reos enim vos 
creditis, et recte creditis, si quid 
inde per negligentiam decidat. Quod 
81 circa corpus ejus conservandum 
tanta utimini cautela, et merito uti- 
mini; quomodo putatis minoris esse 
piaculi, verbum Dei neglexisse, 
quam corpus ejus? 

60 Vid. Augustin. Hom. 26. ex 50. 
[al. Serm. 300. append. |(t.5. append. 
Ῥ. 504 6.) Interrogo vos, fratres vel 
sorores, dicite mihi, quid vobis plus 
esse videtur, verbum Dei an corpus 
Christi? Si verum vultis respondere, 
hoc utique dicere debetis, quod non 
sit minus verbum Dei quam corpus 
Christi. Et ideo quanta solicitudine 
observamus, quando nobis corpus 
Christi ministratur, ut nihil ex ipso 
de nostris manibus in terram cadat; 
tanta solicitudine observemus, ne 
verbum Dei, quod nobis erogatur, 
dum aliud aut cogitamus, aut loqui- 
mur, de corde nostro depereat. 


‘Why should I go to church, 


Quia non minus reus erit, qui ver- 
bum Dei negligenter audierit, quam 
ille, qui corpus Christi in terram 
cadere negligentia sua permiserit. 

61 Hom. 3. in 2 Thess. p. 1502. 
(τὰ: p. 528 b. ) Τί εἰσέρχομαί, φη- 
σιν, εἰ oe ἀκούω τινὸς ὁμιλοῦντος : 
Τοῦτο πάντα ἀπόλωλε καὶ διέφθειρε" 
τί γὰρ χρεία ὁμιλητοῦ: ἀπὸ τῆς ἡμε- 
τέρας ῥᾳθυμίας αὕτη ἡ χρεία γέγονε" 
Διὰ τί γὰρ ὁμιλίας χρεία: πάντα 
σαφὴ καὶ εὐθέα τὰ παρὰ ταῖς θείαις 
Γραφαῖς" πάντα τὰ ἀναγκαῖα δῆλα" 
ἀλλ᾽ ἐπειδὴ τέρψεώς ἐστε ἀκροαταὶ, 
διὰ τοῦτο καὶ ταῦτα ζητεῖτε. Εἰπὲ γάρ 
μοι, ποίῳ κόμπῳ λόγου Παῦλος ἔλε- 
γεν ; ἀλλ᾽ ὅμως τὴν οἰκουμένην ἐπέ- 
στρεψε ποίῳ δὲ Πέτρος ὁ ἀγράμ- 
ματος: ᾿Αλλ᾽ οὐκ οἶδά, PIs, τὰ ἐν 
ταῖς θείαις Ῥραφαῖς κείμενα" διὰ τί 
οὐκ οἶδας ; μὴ γὰρ Ἕβραϊστί: μὴ γὰρ 
ἱῬωμαϊστί ; 5 μὴ γὰρ ἑτερογλώσσως 
εἴρηται : οὐχὶ “Ἑλληνιστὶ λέγεται: 
"ANN drapes, φησι ποῖον ἀσαφὲς, 
εἰπέ μοι: οὐχὶ ἱστορίαι εἰσί; τὰ γὰρ 
σαφῆ οἶδας, ἵνα περὶ τῶν ἀσαφῶν 
ἐρωτήσῃς. Mupia ἱστορίαι εἰσὶν ἐν 
ταῖς Τραφαῖς" εἶπέ μοι μίαν ἐξ ἐκεί- 








§ 31. 


and its usages. 185 


said they, if I cannot hear a preacher?’ ‘This one thing,’ 
says St. Chrysostom, ‘has ruined and destroyed all religion. 
For what necessity is there of a preacher? That necessity 
arises only from our sloth and negligence. For why otherwise 
should there be any need of an homily? All things are clear 
and open in the holy Scriptures; all things necessary are 
plainly revealed. But because ye are hearers that study only 
to delight your ears and fancy, therefore ye desire these 
things. Tell me, I pray, with what pomp of words did St. 
Paul preach? And yet he converted the world. What pomp 
did the illiterate Peter use? But, say they, we cannot under- 
stand the things that are written in Scripture. Why so? Are 
they spoken in Hebrew, or Latin, or any other strange tongue? 
Are they not spoken in Greek, to you that understand the 
Greek tongue? Yea, but then they are spoken darkly. How 
darkly? What difficulties do the histories contain? You under- 
stand the plain places, that you may take pains and inquire 
about the rest. There are a thousand histories in the Bible: 
tell me one of them. But you cannot tell one of these. 
Therefore all this is mere pretence and words. Oh! but, say 
they, we have the same things read to us every day out of 
Scripture. And do you not hear the same things every day 
in the theatre? Have you not the same sight at the horse 
race’ Are not all things the same? Does not the same sun 
rise every morning? Do you not eat the same meat every day? 
I would ask you, seeing you say you hear the same things every 
day, what portion of the Prophets, what Apostle, what Epistle 


κεισαι" 


νων ἀλλ᾽ οὐκ ἐρεῖς" πρόφασις ταῦτα 
καὶ λόγοι. Kaé ἡ ἡμέραν, φησὶ, τὰ αὐτά 
ἐστιν ἀκούειν" τί δὲ, εἰπέ μοι, ἐν τοῖς 
θεάτροις οὐ τὰ αὐτὰ ἀκούεις : ἐν ταῖς 
ἱπποδρομίαις οὐ τὰ αὐτὰ ὁρᾷς ; τὰ δὲ 
πράγματα πάντα οὐ τὰ αὐτά ἐστιν; 
ὁ δὲ ἥλιος οὐχ ὁ αὐτὸς ἀεὶ ἀνατέλλει ; 
τροφαῖς δὲ οὐ ταῖς αὐταῖς χρώμεθα: 
᾿Εβουλόμην σου πυθέσθαι, “ἐπειδὴ τὰ 
αὐτὰ λέγεις ἀκούειν καθ᾽ ἑκάστην ἡμέ- 
pav* εἰπέ μοι, ποίου Προφήτου ἐστὶ 
τὸ χωρίον τὸ ἀναγνωσθὲν, καὶ ποίου 
᾿Αποστόλου, ἢ ἢ ποίας Ἐπιστολῆς; ἀλλ᾽ 
οὐκ ἂν ἔχοις εἰπεῖν, ἀλλὰ δοκεῖς ξένων 
ἀκούειν. Ὅταν μὲν οὖν ῥᾳθυμῆσαι θέ- 
λης, τὰ αὐτὰ λέγεις εἶναι" ὅταν δὲ 
ἐρωτηθῆς, ὡς οὐδέποτε ἀκούσας διά- 


εἰ τὰ αὐτά ἐστιν, ἐχρῆν αὐτὰ 
εἰδέναι" σὺ δὲ ἀγνοεῖς. Θρήνων ἄξια 
τὰ παρόντα, θρήνων καὶ ὀδυρμῶν, ὅτι 
εἰς κενὸν ἀργυροκόπος ἀργυροκοπεῖ. 
Ταύτῃ μάλιστα ἐχρῆν προσέχειν, ὅτι 
τὰ αὐτά ἐστιν, ὅτι οὐδένα ᾿παρέχομεν 
ὑμῖν πόνον, οὐδὲ ξένα τινὰ καὶ ἐνηλ- 
λαγμένα “λέγομεν. Ti οὖν; ἐπειδὴ 
ἐκεῖνα τὰ αὐτὰ λέγεις εἶναι, τὰ δὲ 
ἡμέτερα οὐ τὰ αὐτά ἐστιν, ἀεὶ ξένα 
λέγομεν, ὃ τούτοις προσέχετε: οὐδα- 
μῶς" ἀλλ᾽ ἂν μὲν εἴπωμεν, Διὰ τί οὐδὲ 
ταῦτα κατέχετε: 3 ἅπαξ, φησὶν, ἀκούο- 
μεν, καὶ πῶς ἔνι κατασχεῖν: “Ay εἴπω- 
μεν, ᾿Εκείνοις διὰ τί οὐ προσέχετέ: 
φατε, Αεὶ τὰ αὐτὰ λέγεται" καὶ πάντο- 
θεν ῥᾳθυμίας καὶ σκήψεως τὰ ῥήματα. 





186 Of preaching XIV. iv. 


was read? But you cannot tell: they are perfectly new and 
strange to you. When therefore you are disposed to be idle, 
you pretend the same things are read: but when you are 
asked concerning them, you are as men that never heard 
them. If they are the same, you should have known them: 
but you know nothing of them. This is a thing to be la- 
mented, that the workman labours in vain. For this reason 
you ought to attend, because they are the same, because we 
bring nothing strange or new to your ears. What then, be- 
cause ye say the Scriptures are always the same, but what we 
preach are not so, but always contain something new, do ye 
attend to them? Inno wise. And if we ask you, why do you 
not remember them? ye answer, how should we, seeing we 
hear them but once? If we say, why do you not remember 
the Scriptures? ye answer, they are always the same. These 
are nothing but pretences for idleness, and mere indications of 
a sceptical temper.’ Thus that holy Father rebukes that in- 
temperate zeal which set up preaching in opposition to read- 
ing of the Scriptures, under various pretences of their bemg 
obscure, or tedious repetitions of the same things, when in 
truth a fanatical affectation of novelty, and a fantastical scep- 
ticism, and a vicious desire of being freed from all the burden 
of attending upon religious assemblies, was really at the bottom 
of all their objections. 
How men 32. There is but one thing more to be observed upon this 
were treat head: which is, that as there were some who complained that 
thought their sermons were not frequent enough, or too short; so there 
their ser- : . 
mons too Were others that complained they were too long, and were dis- 
Jong. posed to leave the assembly before sermon was ended. Some 
canons are pretty severe upon such auditors. The fourth 
Council of Carthage! orders them to be proceeded against 
with excommunication. But others used a more gentle way, 
contenting themselves to admonish their auditors of their duty, 
and sometimes using ingenious stratagems and feigned apolo- 
gies to detain them; and sometimes ordering the doors of the 
church to be kept shut till all was ended. Which is particu- 
larly remarked of Ceesarius Arelatensis by the author of his 


61 C, 24. (t. 2. p. 1202 a.) Sacer-  egressus de auditorio fuerit, excom- 
dote verbum faciente in ecclesia, qui municetur. 





§ 32. 


187 


and its usages. 


Life . St. Chrysostom considers the matter with some dis- 
tinction. He makes some allowance for the weakness of such 
as were unable to hold out the whole time at a long sermon: 
and forasmuch as many were more desirous of long sermons 
than short ones, he thinks the matter was so to be ordered as 
to accommodate both. ‘Seeing there are some,’ says he, ‘in 
so great a multitude, who cannot bear a long discourse, my 
advice to such is, that when they have heard as much as they 
can contain, and as much as suffices them, they should depart, 
(for no one hinders them, or compels them to stay longer than 
their strength is able to bear,) that they may not impose a ne- 
cessity on us of making an end before the proper time. For 
thou art satisfied, but thy brother is yet an hungry: thou hast 
drunk thy fill of what is spoken, but thy brother is yet athirst. 
Therefore neither let him burden thy weakness by compelling 
thee to receive more than thy strength will bear; neither be 
thou injurious to his desire of hearing by hindering him from 
taking as much as he is able to receive. or so it is at a com- 
mon table, some are filled sooner, some later, and neither do 
these accuse those, nor they condemn the other. But there is 
a commendation to depart quickly ; but here to depart quickly 


is not commendable, but only pardonable. 


62 Cypr. Gall. sive Tolonens., Vit. 
Cesar. c. 12. (ap. Surium, t. 4. p. 
948.) Szpissime ostia, lectis Kvan- 
geliis, occludi jussit ; donec, propitio 
Deo, ipsi gratularentur, ea coerci- 
tione se profecisse, qui solebant esse 
fugitivi.—Vid. Cesar. Hom. 12. (ap. 
Bibl. Max. t. 8. pp. 831, seqq.) cui 
tit. est, Admonitio per quam suade- 
tur ut omnis populus, donec divina 
mysteria celebrantur, in ecclesia fi- 
deliter exspectent. 

63 Hom. 60. aicceionee non gu 
bernare mundum. t. 5. p. 784. (t. 2 
p- 248 b.) ᾿Αλλ᾽ aa συμβαίνει εἰ- 
vai τινας καὶ ἀσθενεῖς ἐν δήμῳ τοσού- 
τῳ, ἀδυνατοῦντας παρακολουθῆσαι τῷ 
μήκει τοῦ λόγου, ἐκεῖνο αὐτοῖς opal. 
νέσαι βούλομαι" ἀκούσαντας ὅσα δύ- 
νανται δέξασθαι, καὶ τὰ ἀρκοῦντα λα- 
Bovras, a ἀναχωρῆσαι" οὐδεὶς ὁ ὁ κωλύων, 
οὐδὲ βιαζόμενος πέρα τῆς οἰκείας μέ- 
νειν δυνάμεως. Τὸν μέν. τοι λόγον μὴ 
ἀναγκαζέτωσαν πρὸ τοῦ καιροῦ καὶ 
τῆς οἰκείας ὥρας συστέλλεσθαι" ἐνε- 


To stay long at ἃ 


πλήσθης yap σύ ἀλλ᾽ ἀδελφός σου 
ἔτι πεινᾷ" καὶ σὺ μεθύεις τῷ πλήθει 
΄“ > 5 , ΓῚ > ? € > C , 
τῶν εἰρημένων ἀλλ᾽ ὁ ἀδελφός σου 
»” oe , yee ΄ \ 
ἔτι διψᾷ" μήτε ἐκεῖνος συντριβέτω τὴν 
ἀσθένειαν, ἀναγκάζων πλείω τῆς οἷ- 
κείας δέξασθαι δυνάμεως" μήτε σὺ 
> , “ » ,ὔ 5 ,ὔ ’ 
ἐπηρέαζε τῇ ἐκείνου ἐπιθυμίᾳ, κωλύων 
od oy ’ ΄ ΄σ 
ἅπαν, ὅσον δύναται δέξασθαι, λαβεῖν. 
Τοῦτο καὶ ἐπὶ τῶν ἔξωθεν γίνεται τρα- 
~ € ‘ ~ c Ν ’ 
πεζῶν" οἱ μὲν θᾶττον, οἱ δὲ βραδύτε- 
ρον ἐμπίπλανται" καὶ οὔτε οὗτοι Ὁ 
καλοῦσιν ἐκείνοις, οὔτε οὗτοι τούτων 
καταγινώσκουσιν᾽ ἀλλ᾽ ἐκεῖ μὲν τὸ 
ταχύτερον ἀποστῆναι, ἐγκώμιον᾽ ἐν- 
ταῦθα δὲ τὸ ταχύτερον ἀποστῆναι, 
NTE? ͵ > \ , + Ξ 
οὐχὶ ἐγκώμιον, ἀλλὰ συγγνώμης ἄξιον 
΄σ ΄ 
ἐκεῖ τὸ βραδύτερον παύσασθαι, κατη- 
γορία καὶ μέμψις" ἐνταῦθα τὸ βραδύ- 
τερον ἀποστῆναι, ἔπαινος καὶ εὐφημία 
μεγίστη" τί δήποτε: ὅτι ἐκεῖ μὲν ἐξ 
ἀδηφαγίας ἡ βραδύτης γίνεται" ἐν- 
ταῦθα δὲ ἐξ ἐπιθυμίας πνευματικῆς 
; 
καὶ θείας ὀρέξεως ἡ παραμονὴ καὶ ἣ 
καρτερία συνίσταται. 


188 The prayers for XIV. ¥ 


carnal feast is a matter worthy of reproof, because it proceeds 
from an intemperate appetite: but to stay long at a spiritual 
feast deserves the highest praise and commendation, because it 
proceeds from a spiritual desire and holy appetite, and argues 
patience and constancy in giving attention.’ Thus that holy 
Father decides the controversy about long and short sermons, 
and prudently divides the matter between strong and weak 
hearers; commending the one without condemning the other, 
and making some apology for the length of his sermons with- 
out offence to either party. 

I shall make the same apology to my readers for the length 
of this chapter. If there be any whose curiosity leads them to 
know all that relates to the preaching of the Ancients, they 
may read the whole, and perhaps will not think it too long; 
but they whose appetite is not so sharp, may shorten it as they 
please, and accommodate it to their own use, by selecting such 
parts as are most agreeable to their own taste and proper for 
their own instruction. And so I end the discourse about 
preaching in the ancient Church. 


CHA ay. 


Of the prayers for the catechumens, energumens, competentes 
or candidates of baptism, and the penitenis. 


That 1. As soon as the sermon was ended, the public prayers of 
ae the Church began, and not before. For anciently the order of 
Church ‘divine service was a little different in its method from what it 
re os is usually now in the Church. For anciently the greatest part 
after the of the public prayers came after sermon. This is expressly 
sermons said by Justin Martyr in his Apology δ΄, where he is giving an 
account of the Christian worship on the Lord’s-day. He says, 
‘ They first read the Scriptures, then the president or bishop 
made a discourse or exhortation, after which they rose up 
all together and made their common prayers: and then when 
these were ended, the bishop prayed again, and gave thanks 
for the consecration of the bread and wine in the eucharist, 


the people answermg Amen!’ And so St. Chrysostom affirms 


64 Apol. 2. (p.g8 e.) ‘O προεστὼς ἀνιστάμεθα κοινῇ πάντες, καὶ εὐχὰς 
εὐ τὴν νουθεσίαν ποιεῖται: ἔπειτα πέμπομεν, K.T. A. 





the catechumens. 189 


Ὅν 1.2. 


also, saying in one place ©’, ‘ The exhortation comes first, and 
then immediately prayer :’ and in another place ®, « You need 
both advice and prayer : therefore we advise you first, meaning 
in the sermon, and then we make prayers for you. They that 
are initiated know what I say.’ So that when Chrysostom or 
any others say prayer went before sermon, they are to be 
understood either of that short salutation which the minister 
used at the entrance upon every office, The Lord be with you! 
the people answering, And with thy spirit! or of some short 
prayer of the preacher ; or of the private prayers of people, 
intermingled with the psalmody; and not of the common 
prayers of the Church. For many orders of men might be 
present at the sermon and to hear the Scriptures read, who 
might not join in prayers with the faithful; and for that rea- 
son the sermon and reading of the Scriptures went before, that 
such persons might have the benefit of them who were to be 
dismissed when the prayers begun, because they had as yet no 
title to communicate in them. 

2. These prayers were of two sorts: prayers peculiar to the Who might 
faithful or communicants only, at which neither catechumens, ears 
nor penitents, nor energumens, nor any persons yet unbaptized sent at 
Ε λ : these pray- 
might be present: and prayers made particularly for these es, tfdels 
several orders, at which therefore they were allowed to be ree 
present, and both hear the prayers and pray for themselves. obliged to 
But even from these prayers some were obliged to withdraw, “hd. 
who were allowed to be present at sermons for their instruc- 
tion. Such were all Jews and infidels and such of the catechu- 
mens and penitents as were known by the distinct name of 
ἀκροώμενοι among the Greeks and audientes among the Latins, 
that is, hearers only. Therefore as soon as sermon was ended, 
before any of these prayers began in the service of the cate- 
chumens, a deacon was used to make proclamation from some 
eminency in the church, Ne quis audientium, ne quis infi- 


65 Hom. 28. que est 3. de Incom- 
prehens. Dei Natur. t. τ. p. 365. 
(Galan: 471 a.) Mera τὴν παραίνε- 
σιν εὐθέως εὐχή. 

66 Hom. If. in I Thess. p. 1480. 
(ar. Ῥ' 504 a.) Mera τὴν παραίνε- 
σιν καὶ εὐχὴν ἐπάγει, καὶ οὐ τοῦτο 


μόνον, ς ἀλλὰ καὶ ἐν τοῖς γράμμασι" δεῖ 
γὰρ καὶ συμβουλῆς, καὶ εὐχῆς. Διὰ 
τοῦτο καὶ ἡμεῖς πρότερον συμβου- 
λεύοντες, τότε τὰς ὑπὲρ ὑμῶν εὐχὰς 
ποιούμεθα καὶ τοῦτο ἴσασιν οἱ με- 


μυημένοι. 


190 The prayers for XIV: % 


delium! Let none of the hearers, let none of the unbelievers 
be present ! as it is worded in the Constitutions ®. 

3. This said, and silence being made, the deacon cried 
again, ‘ Pray ye, catechumens!’ and, ‘ Let all the faithful with 
attention pray for them, saying, Lord have mercy upon them!’ 
Then the deacon began a prayer for them, which in the Con- 
stitutions is called ῳ προσφώνησις ὑπὲρ τῶν κατηχουμένων, a bid- 
ding prayer for the catechumens, because it was both an ex- 
hortation and direction how they were to pray for them. 

We have two ancient forms of this prayer still remaining, 
one in St. Chrysostom, and another in the Constitutions. That 
in the Constitutions ® is in these words: ‘Let us all beseech 
God for the catechumens; that he who is gracious, and a lover 
of mankind, would mercifully hearken to their supplications 
᾿ and prayers, and accepting their petitions would help them, 

and grant them the requests of their souls according to what 
is expedient for them; that he would reveal the Gospel of 

Christ to them: that he would enlighten and instruct them, 

and teach them the knowledge of God and divine things; that 
he would instruct them in his precepts and judgments; that he 
would open the ears of their hearts to be occupied in his law 
day and night; that he would confirm them in religion, that 
he would unite them to and number them with his holy flock, 


Of the 
prayers for 
the cate- 
chumens. 
The genu- 
ine forms 
of them out 
of St. Chry- 
sostom and 
the Consti- 
tutions. 


67 L. 8. 6: 5. (Cotel. V. I. Ρ. 392.) 
wie Καὶ πληρώσαντος αὐτοῦ τὸν τῆς 
διδασκαλίας λόγον, ἀναστάντων ἁπάν- 
τῶν, ὁ διάκονος, ep ὑψηλοῦ τινος 
ἀνελθὼν, κηρυττέτω, Μή τις τῶν ἀ- 
πίστων. 

68 L. 8. c. 6. (Cotel. ibid. p. 393.) 
Ὑπὲρ τῶν κατηχουμένων πάντες τὸν 
Θεὸν παρακαλέσωμεν, ἵνα ὁ ἀγαθὸς, 
φιλάνθρωπος, εὐμενῶς εἰσακούση τῶν 
δεήσεων αὐτῶν καὶ τῶν παρακλήσεων, 
καὶ προσδεξάμενος αὐτῶν τὴν ἱκεσίαν 
ἀντιλάβηται. αὐτῶν, καὶ δῷ αὐτοῖς τὰ 
αἰτήματα τῶν καρδιῶν αὐτῶν / πρὸς τὸ 
συμφέρον" ἀποκαλύψῃ αὐτοῖς τὸ εὐ- 
αγγέλιον τοῦ Χριστοῦ αὐτοῦ, φωτίση 
αὐτοὺς, καὶ συνετίσῃ" παιδεύσῃ αὐτοὺς 
τὴν θεογνωσίαν, διδάξῃ αὐτοὺς τὰ 
προστάγματα αὐτοῦ καὶ τὰ δικαιώματα" 
ἐγκαταφυτεύσῃ ἐν αὐτοῖς τὸν ἁγνὸν 
αὐτοῦ καὶ σωτήριον φόβον' διανοίξη 


τὰ ὦτα τῶν καρδιῶν αὐτῶν πρὸς τὸ ἐν 
τῷ νόμῳ αὐτοῦ karayiver Oat ἡμέρας 
καὶ νυκτός" “βεβαιώσῃ δὲ αὐτοὺς ἐν τῇ 
εὐσεβείᾳ, vary kal eykarapOunon 
> 

αὐτοὺς TO ἁγίῳ αὐτοῦ ποιμνίῳ" κα- 
ταξιώσας αὐτοὺς τοῦ λουροῦ τῆς πα- 
λιγγενεσίας, τοῦ ἐνδύματος τῆς ἀ- 
φθαρσίας, τῆς ὄντος ζωῆς" ῥύσηται δὲ 
αὐτοὺς ἀπὸ πάσης ἀσεβείας, καὶ μὴ δῷ 
τόπον τῷ ἀλλοτρίῳ κατ᾽ αὐτῶν" κα- 
θαρίσῃ δὲ αὐτοὺς ἀπὸ παντὸς μολυσ- 
μοῦ σαρκὸς καὶ πνεύματος" ἐνοικήσῃ 
τε ἐν αὐτοῖς καὶ ἐμπεριπατήσῃ διὰ τοῦ 
Χριστοῦ αὐτοῦ" εὐλογήσῃ τὰς εἰσόδους 
αὐτῶν καὶ τὰς ἐξόδους, καὶ κατευθύνῃ 
αὐτοῖς τὰ προκείμενα εἰς τὸ συμφέρον. 
Ἔτι ἐκτενῶς ὑπὲρ αὐτῶν ἱκετεύσωμεν, 
ἵνα, ἀφέσεως τυχόντες τῶν πλημμε- 
λημάτων διὰ τῆς μυήσεως, ἀξιωθῶσι 
τῶν ἁγίων μυστηρίων καὶ τῆς μετὰ 
τῶν ἁγίων διαμονῆς. 





191 


the catechumens. 


vouchsafing them the laver of regeneration, with the garment 
of incorruption, and true life ; that he would deliver them from 
all impiety, and give no place to the adversary to get advan- 
tage against them; but that he would cleanse them from all 
pollution of flesh and spirit, and dwell in them, and walk in 
them by his Christ; that he would bless their going out and 
their coming in, and direct all their designs and purposes to 
their advantage. Further yet, let us earnestly pray for them, 
that they may have remission of sins by the initiation of 
baptism, and be thought worthy of the holy mysteries, and 
remain among his saints.’ 

Then the deacon, addressing himself to the catechumens 
themselves, said, ‘ Catechumens, arise. Pray for the peace of 
God, that this day and all the time of your life may pass in 


quietness and without sin; 


that you may make a Christian 


end, and find God propitious and merciful, and obtain remis- 


sion of your sins. 


God by his Christ.’ 


Commend yourselves to the only unbegotten 


To every petition of this bidding prayer, the people, and 
especially children, are appoimted7° to subjoin, Κύριε ἐλέησον, 


Lord have mercy upon us ! 


After this the deacon bids them bow down, and receive the 
bishop’s benediction ; which is in the following form of direct 


invocation?! 


“Ὁ Almighty God, who art without original and inacces- 


69 Thbid. (p. ead.) ᾿Εγείρεσθε οἱ κα- 
τηχούμενοι" τὴν εἰρήνην τοῦ Θεοῦ διὰ 
τοῦ Χριστοῦ αὐτοῦ αἰτήσασθε, εἰρηνι- 
κὴν ἡμέραν καὶ ἀναμάρτητον καὶ πάντα 
τὸν χρόνον τῆς ζωῆς ὑμῶν, Χριστιανὰ 
ὑμῶν τὰ τέλη, ἵλεων καὶ εὐμενῆ τὸν 
Θεὸν, ἄφεσιν πλημμελημάτων" ἑαυτοὺς 
τῷ μόνῳ ἀγεννήτῳ Θεῷ διὰ τοῦ Χρισ- 
τοῦ αὐτοῦ παράθεσθε. 

70 Ibid. (p- ead. ) Eq ἑκάστῳ δὲ 
τούτων, ὧν ὁ διάκονος προσφωνεῖ, λε- 
γέτω ὁ λαὸς, Κύριε, ἐλέησον" καὶ πρὸ 
πάντων τὰ παιδία. 

71 [Ibid. (p. ead.) Κλινόντων be 
αὐτῶν τὰς κεφαλὰς, εὐλογείτω av- 
τοὺς ὁ ἐξα Ὡς ἐπίσκοπος εὐλο- 
γίαν τοιάνδε" * Ο Θεὸς, ὁ Παντοκράτωρ, 
ὁ ἀγέννητος καὶ ἀπρόσιτος, ὁ μόνος 
ἀληθινὸς Θεὸς, ὁ Θεὸς καὶ Πατὴρ τοῦ 
Χριστοῦ σου, τοῦ μονογενοῦς Υἱοῦ 


σου, ὁ Θεὸς τοῦ Παρακλήτου καὶ τῶν 
ὅλων Κύριος" ὁ διὰ Χριστοῦ διδασκά- 
λους τοὺς μαθητὰς ἐπιστήσας πρὸς 
μάθησιν τῆς εὐσεβείας, αὐτὸς καὶ νῦν 
ἔπιδε ἐπὶ τοὺς δούλους σου, τοὺς κατη- 
χουμένους τὸ εὐαγγέλιον τοῦ Χριστοῦ 
σου, καὶ δὸς αὐτοῖς καρδίαν καινὴν, 
καὶ πνεῦμα εὐθὲς ἐγκαίνισον ἐν τοῖς 
ἐγκάτοις αὐτῶν, πρὸς τὸ εἰδέναι καὶ 
ποιεῖν τὸ θέλημά σου, ἐν καρδίᾳ πλήρει 
καὶ ψυχῇ θελούσῃ" καταξίωσον αὐτοὺς 
τῆς ἁγίας μυήσεως, καὶ ἕνωσον αὐτοὺς 
ἐν τῇ ἁγίᾳ σου ἐκκλησίᾳ, καὶ μετόχους 
ποίησον τῶν θείων μυστηρίων, διὰ 
Χριστοῦ, τῆς ἐλπίδος ἡμῶν, τοῦ ὑπὲρ 
αὐτῶν ἀποθανόντος" St οὗ σοι δόξα 
καὶ τὸ σέβας, ἐν ᾿Αγίῳ Πνεύματι, εἰς 
τοὺς αἰῶνας" ᾿Αμήν. Καὶ μετὰ τοῦτο ὁ 
διάκονος λεγέτω, Προέλθετε, κατηχού- 
μενοι, ἐν εἰρήνῃ. Grischov. | 


192 The prayers for AIV. va 


sible, the only true God, thou God and Father of Christ, thy 
only-begotten Son, God of the Comforter 7, and Lord of all 
things ; who by Christ didst make learners become teachers for 
the propagation of Christian knowledge; look down now upon 
these thy servants, who are learning the instructions of the 
Gospel of thy Christ: and give them a new heart, and renew 
a right spirit within them. that they may know and do thy 
will with a perfect heart and a willing mind. Vouchsafe them 
thy holy baptism, and unite them to thy holy Church, and make 
them partakers of thy holy mysteries, through Christ our 
hope, who died for them, by whom be glory and worship unto 


thee world without end. 


Amen! 


After this, let the deacon 


say, ‘ Catechumens, depart in peace ἢ 


St. Chrysostom in one of his Homilies 73 gives us a like form 


72 This phrase, ὁ Θεὸς τοῦ Παρα- 
κλήτου, and a like phrase, which oc- 
curs in the prayer of this author in 
the daily Evening Service, (1.8. c. 37. 
Cotel. ibid. p. 416.) where the Father 
is styled, Ὃ τοῦ Πνεύματος Κύριος, 
The Lord of the Spirit, are harsh 
expressions, and not very usual in 
Catholic writers ; which makes some 
suspect this author, as if he were 
tainted with the Macedonian heresy *, 
which denies the divinity of the 
Holy Ghost, and makes him a mere 
creature. But this seems not to 
have been the intent of our author, 
who no where denies the true di- 
vinity of the Son or Holy Ghost, 
but only gives such titles of pre- 
eminence to the Father as Justin 
Martyr did before him, in regard to 
the Father’s being the fountain of 
the Deity, and the origin of exist- 
ence in the Son and Holy Spirit, not 
as creatures, but as his Eternal Son 
and Eternal Holy Spirit, equal to 
him.in all essential perfections, but 
only deriving those divine perfec- 
tions from him, as the author and 
fountain of their being, as God of 
God, and Light of Light, by eternal 
generation and procession. In this 
sense Bishop Bull has observed, 
that Justin Martyr in his Dialogue 
with Tryphon, p. 358, uses the very 


same expression, in speaking of the 
Son, as our author does of the 
Spirit : for he says, ©The Father is 
Κυρίου Κύριος, ὡς Πατὴρ καὶ Θεὸς, 
αἴτιός TE αὐτῷ τοῦ εἶναι καὶ Δυνατῷ, 
καὶ Κυρίῳ. καὶ ᾿Θεῷ,---Τῆ Lord of the 
Lord as Father and God, and cause 
of his being, of and from whom he 
has even this, that he is Omnipotent 
and Lord and God.’ Where Bishop 
Bull rightly observes, that God the 
Father is said to be God and Lord 
of his Son, not as he is Lord of the 
creatures, but quatenus est fons Di- 
vinitatis, et causa Filio ut sit,—as he 
is the fountain of the Deity and cause 
of his Son’s existence. Which does 
not make the Son a creature, but 
the true, consubstantial, and eternal 
Son of God; or, as our author ex- 
presses himself accurately elsewhere, 
he is hereby Θεὸς μονογενὴς, God the 
only-begotten ; that is, the true Son 
of the Father, who is styled Lord of 
the Son, not as a Creator, but as a 
Father. 
73 Hom. 2.in 2 Cor. Ρ- 749. (. 10. 
Ρ. 435 b.) Τοὺς “γὰρ πιστοὺς ὁ νόμος 
ιεγείρει πρὸς τὴν τῶν ἀμυήτων ἱκε- 
τηρίαν᾽" ὅταν γὰρ ὃ διάκονος λέγῃ: 
Ὑπὲρ τῶν κατηχουμένων ἐκτενῶς δε- 
ηθῶμεν, οὐδὲν ἄλλο ἢ τὸν δῆμον ἅπαν- 
τα τῶν πιστῶν διανίστησιν εἰς τὰς 
ὑπὲρ ἐκείνων εὐχάς" καίτοι γε ἀλλό- 


* [See Cotelerius in loc. (not. 23.) Durissima locutio, Macedonianismum re- 


dolens. Ep.] 





§ 3. 


193 


of the deacons’ bidding prayer for the catechumens. ‘The 
Jaw of the Church,’ says he, ‘moves the faithful to pray for 
those who are yet unbaptized. For when the deacon says, 
Let us pray fervently for the catechumens! he does nothing 
else but excite the whole multitude of the faithful to pray for 
them. For the catechumens are as yet aliens: they are not 
yet engrafted into the body of Christ, nor made partakers of 
the holy mysteries, but remain divided from the spiritual flock, 
and for that reason he says, Let us pray fervently! that you 
may not reject them as aliens, that you may not disown them 
as strangers. For they are not yet allowed to use the prayer 
that was introduced and established by the law of Christ. (He 
means the Lord’s Prayer.) They have not yet liberty or con- 
fidence enough to pray for themselves, but need the help of 
those that are already initiated, for they stand without the 


the catechumeis. 


royal gates, and at a distance from the holy rails. 


And for 


that reason are sent away when the tremendous prayers are 


offered at the altar. 


Upon this account the deacon exhorts 


you to pray for them, that they may be made members, and 


τρίοι τέως εἰσιν οἱ κατηχούμενοι" οὐ- 
δέπω γὰρ τοῦ σώματός εἰσι τοῦ 
Χριστοῦ, οὐδέπω μυστηρίων ἐκοινώ- 
moar, GAN ἔτι διηρημένοι τυγχάνουσι 
τῆς ἀγέλης τῆς πνευματικῆς... Διὰ 
γὰρ τοῦτο καὶ ἐκτενῶς, φησὶ, δεηθῶ- 
μεν, ἵνα μὴ ὡς ἀλλοτρίους ἀ ἀποποιήση:- 
ἵνα μὴ ὡς ξένους ἀγνοήσῃ" οὐδέπω 
γὰρ εὐχὴν ἔχουσι τὴν νενομισμένην 
καὶ εἰσενεχθεῖσαν ὑπὸ τοῦ Χριστοῦ, 
οὐδέπω παρρησίαν κέκτηνται, ἀλλ᾽ 
ἑτέρων δέονται τῶν μυσταγωγηθέντων᾽ 
ἔξω γὰρ τῶν βασιλικῶν ἑ ἑστήκασι αὐ- 
λῶν, πόρρω τῶν ἱερῶν περιβόλων. ..... 
Διὰ τοῦτο καί σε παρακαλεῖ, δεῖσθαι 
ὑπὲρ αὐτῶν, ἵνα μέλη γένωνται σὰ, 
ἵνα μὴ ἔτι ὦσι ξένοι καὶ ἠλλοτριω- 
μένοι" τὸ γὰρ, Δεηθῶμεν, οὐ τοῖς 
ἱερεῦσι λέγεται μόνον, ἀλλὰ καὶ τοῖς 
εἰς τὸν λαὸν συντελοῦσιν᾽ ὅταν γὰρ 
εἴπῃ, Στῶμεν καλῶς, δεηθῶμεν, πάντας 
εἰς τὴν εὐχὴν παρακαλεῖ. Εἴτα ἀρχό- 
μενος τῆς εὐχῆς φησίν" Ἵνα ὁ πανελε- 
ἤμων καὶ οἰκτίρμων Θεὸς ἐπακούσῃ 
τῶν δεήσεων αὐτῶν"... ἵνα af tal 
τὰ ὦτα τῶν καρδιῶν αὐτῶν". «ὥστε 
ἀκοῦσαι ἃ ὀφθαλμὸς οὐκ τῆξις καὶ οὖς 
οὐκ ἤκουσε, καὶ ἐπὶ καρδίαν ἀνθρώπου 


BINGHAM, VOL. V. 


οὐκ avéeBn’.... καὶ KarAXITY αὐτοὺς 
τὸν λόγον τῆς ie ἀληθείας"... . Wa κατα- 
σπείρῃ τὸν φόβον αὐτοῦ ἐν ΕΑ rete 
καὶ βεβαιώσῃ τὴν πίστιν αὐτοῦ ἐν ταῖς 
διανοίαις αὐτῶν"... ἵνα ἀποκαλύψῃ 
αὐτοῖς τὸ εὐαγγέλιον τῆς δικαιοσύνης" 
. ἵνα αὐτοῖς δοίη νοῦν ἔνθεον, σώφρο- 
να λογισμὸν, καὶ ἐνάρετον πολιτείαν" 
. διαπαντὸς τὰ αὐτοῦ νοεῖν, τὰ αὐτοῦ 
φρονεῖν, τὰ αὐτοῦ μελετᾷν". ἡμέρας 
καὶ νυκτὸς ἐν τῷ νόμῳ αὐτοῦ καταγίνε- 
σθαι... «Ἔτι ἐκτενέστερον ὑπὲρ αὐτῶν 
παρακαλέσωμεν,. “Iva ἐξέληται αὐτοὺς 
ἀπὸ παντὸς πονηροῦ καὶ ἀτόπου πράγ- 
ματος,..... ἀπὸ παντὸς ἁμαρτήματος 
διαβολικοῦ, καὶ πάσης περιστάσεως τοῦ 
ἀντικειμένου"... ἵνα καταξιώσῃ αὐτοὺς 
ἐν καιρῷ ἘΠ ΞΕ τῆς τοῦ λουτροῦ πα- 
λιγγενεσίας, τῆς ἀφέσεως τῶν ἁμαρ- 
τιῶν, τοῦ ἐνδύματος τῆς ἀφθαρσίας" 
. wa εὐλογήσῃ τὰς εἰσόδους αὐτῶν 
καὶ τὰς ἐξόδους, πάντα τὸν βίον αὑτῶν, 
τοὺς οἴκους αὐτῶν καὶ τὰς οἰκετίας". 
τὰ τέκνα αὐτῶν ἵνα αὐξήσας τῆνον σεν 
καὶ εἰς μέτρον ἡλικίας ἀγαγὼν σοφίσῃ" 
εἵνα κατευθύνη αὐτοῖς πάντα τὰ 
poKeljseva, ἀλλὰ πρὸς τὸ συμφέρον. 


O 


194 The prayers for 


be no longer foreigners and aliens. For that word, Let us 
pray ! is not spoken to the priests only, but also to the people. 
For when he says, Στώμεν καλῶς, δεηθῶμεν, Let us stand de- 
cently, let us pray! he exhorts all to pray. And then he 
begins the prayer in these words ?’ 

‘That the merciful and gracious God would vouchsafe to 
hear their prayers; that he would open the ears of their 
hearts; that they may hear what eye hath not seen, nor ear 
heard, neither hath it entered into the heart of man; that he 
would instil into them the word of his truth; that he would 
sow the word of his truth in their hearts; and confirm his 
faith in their minds, that he would reveal unto them the gospel 
of righteousness; that he would give them a divine and 
heavenly mind, pure and holy thoughts, and a virtuous con- 
versation; always to mind, always to regard, and meditate 
upon the things that belong to him, and to be occupied in his 
law day and night. Let us pray yet more ardently for them, 
that he would deliver them from all evil and absurd employ- 
ments, from all diabolical sin, and all the circumventions of the - 
adversary: that he would youchsafe to bring them in due time 
to the laver of regeneration, and grant them remission of sins, 
and the clothing of incorruption; that he would, during their 
whole lives, bless their going out and their coming in, their 
houses and families; that he would increase and bless their 
children, and bring them to the measure of perfect age with 
the instruction of wisdom; and that he would direct all their 
purposes to their advantage.’ 

After this, the deacon bids them rise up and pray for them- 
selves, dictating what they were to pray for7?: ‘ Pray, ye cate- 
chumens, for the angel of peace; that all your purposes may 
be peaceably directed: pray that this present day and all the 
days of your lives may be spent in peace, and that you may 
make a Christian end. Commend yourselves to the living God 
and to his Christ.’ 

‘This being done,’ says Chrysostom7>, ‘we bid them bow 


XIV. ¥; 


74 Hom. 2. in 2 Cor. p. 740. (ibid. 
p. 440 a.) Τὸν ἄγγελον τῆς εἰρήνης ai- 
THOATE, οἱ κατηχούμενοι" εἰρηνικὰ ὑμῖν 
πάντα τὰ προκείμενα" εἰρηνικὴν τὴν 
παροῦσαν ἡμέραν καὶ πάσας τὰς ἡμέ- 
ρας τῆς ζωῆς ὑμῶν αἰτήσασθε" Χριστι- 


ava ὑμῶν τὰ τέλη" ἑαυτοὺς ζῶντι Θεῷ 
καὶ τῷ Χριστῷ αὐτοῦ παραθέσθαι. 

75 Ibid. (d.) Eira κλῖναι τὰς κεφα- 
λὰς κελεύομεν, τεκμήριον TOD τὰς εὐ- 
χὰς ἀκουσθῆναι, ποιούμενοι τὸ τὸν 
Θεὸν εὐλογεῖν᾽ οὐ γὰρ δὴ ἀνθρωπός 


the catechumens. 195 


§ 3.4. 


their heads, and receive the benediction of God, as a sign that 
their prayers are heard. For it is not man that blesses them : 
but by his hands and tongue we present their heads, as they 
stand there, to the Heavenly King; and then all the congrega- 
tion with a loud voice ery out, Amen !’ 

Here is a plain account of the second prayer, that was made 
for the catechumens by the bishop; which is styled here, as it 
is also in the Constitutions, the bishop’s commendation or bene- 
diction. Learned men? think this homily was preached by 
Chrysostom, when he was bishop of Constantinople. And if so, 
we must conclude that these prayers were the forms that were 
used then in the Liturgy of Constantinople. 

4, And I the rather incline to this opinion, because there is What 
some little difference between this form of Chrysostom’s and τε 
that in the Constitutions. For in this of Chrysostom’s, the ca- ing for the 
techumens are bid to pray for the angel of peace, which is not oe os 
mentioned in the form of the Gaasmnnnons: though it be in this form 

of prayer. 
another place7®, where directions are given for the ordinary 
morning and evening service. St. Chrysostom often mentions 
this same petition for the angel of peace in his other homilies. 
As in his third Homily upon the Colossians77, where he says, 
‘Every man has angels attending him, and also the Devil very 
busy about him: therefore we pray and make our supplica- 
tions for the angel of peace.’ And so in his Sermon upon the 
Ascension’®: speaking of the air being filled with good and 
bad angels, the one always raising war and discord in the 
world, and the other inclining men to peace, he tells his audi- 


ἐστιν ὁ εὐλογῶν, ἀλλὰ διὰ τῆς ἐκείνου 
χειρὸς, καὶ γλώττης, αὐτῷ προσάγο- 
μεν τῷ Βασιλεῖ τὰς κεφαλὰς τῶν παρ- 
εστώτων, καὶ ἐπιβοῶσιν ἅπαντες τὸ, 
᾿Αμήν. Grischov. | 

75 | Sir H. Savil, following Photius, 
whom he seems partly to have mis- 
understood, for which he is blamed 
by the Benedictines. See the third 
section of the Preface to their tenth 
volume, nn. 2 and 3. Ep. | 

76 L.8. c. 36. (Cotel. v. 1. p.416.) 
᾿Αναστάντες αἰτησώμεθα τὰ ἐλέη τοῦ 
Κυρίου καὶ τοὺς οἰκτιρμοὺς αὐτοῦ" τὸν 
ἄγγελον τὸν ἐπὶ τῆς εἰρήνης, K.T.A.— 
C. 37. (Cotel. ibid. p. 417.) Αἰτησώ- 


μεθα παρὰ Κυρίου τὰ ἐλέη αὐτοῦ καὶ 


τοὺς οἰκτιρμοὺς, τὸν ὄρθρον τοῦτον καὶ 
τὴν ἡμέραν, εἰρηνικὴν καὶ ἃ ἀναμάρτητον, 
καὶ πάντα τὸν χρόνον τῆς παρεπιδη- 
μίας ἡμῶν, τὸν ἄγγελον τὸν ἐπὶ τῆς 
εἰρήνης, Χριστιανὰ τὰ τέλη, ἵλεων καὶ 
εὐμενῆ τὸν Θεόν. 

77 Hom. 3. in Col. p. 1338. (t. rr. 
p- 347d. ) Διὰ τοῦτο εὐχόμεθα, καὶ λέ- 
γομεν αἰτοῦντες τὸν ἄγγελον τῆς εἰ- 
ρήνης. 

78 Hom. . 85: in Ascens. Dom. t.5. 
P- 335-(t-2. p. 448d.) Καὶ iva μάθῃς 
ὅτι Ἔστι εἰρήνης εἰσὶν, ἄκουσον ἐν 
ταῖς προσευχαῖς ἀεὶ λεγόντων τῶν 
διακόνων, Τὸν ἄγγελον τῆς εἰρήνης ai- 
τήσατε. 


O 2 


Children 

in some 
churches 
appointed 
to say this 
prayer with 
the rest of 
the people. 


196 The prayers for 


tory, ‘they might know there were angels of peace, by hearing 
the deacons always in the prayers biddig men pray for the 
angel of peace.’ This undoubtedly refers to the forementioned 
form of prayer, wherein the catechumens are directed to ask of 
God the protection of the angel of peace. In like manner in 
another place79: ‘When the deacon bids men pray with others, 
he enjoins them this among the rest of their petitions, to pray 
for the angel of peace, and that all their purposes may be 
peaceably directed.” Which are the very words of the cate- 
chumens’ prayer aforesaid. 

The design of all which was, not to teach their catechumens 
to pray to their guardian angels, according to the modern 
way °° of instructing in the Romish Church, (though this had 
been a very proper season to have admonished the catechu- 
mens of it, had there been any such practice in the ancient 
Church,) but it was to teach them to pray to the God of 
angels: that he, who makes his angels to encamp about his 
servants, would by their ministry defend them from the incur- 
sions of wicked spirits, those fomenters of war and division and 
enmity among men, and so keep them and all their purposes in 
a course of perpetual and uninterrupted peace, that they might 
finally make a Christian and a peaceable end. 

5. Another thing, wherein the form in the Constitutions dif- 
fers from that in St. Chrysostom, is, that it appoints the chil- 
dren of the church particularly and more especially to jom in 
this common-prayer for the catechumens; whereas the form 
used in St. Chrysostom’s church mentions no such thing: and 
Chrysostom himself in another place’! says plainly, that chil- 
dren were not called upon to joi in the prayers for the ener- 
gumens and penitents, which were of the same sort with these 


XIV. vy. 


79 Hom. 3. In eos, qui Pascha je- 
junant. t.5.. 0703. (ta. paots,c.) 
Ὃ διάκονος δὲ κελεύων εὔχεσθαι μετὰ 
τῶν ἄλλων, καὶ τοῦτο ἐπιτάττει κατὰ 
τὴν εὐχὴν, αἰτεῖν τὸν ἄγγελον τῆς εἰ- 
ρήνης: καὶ τὰ προκείμενα πάντα εἰρη- 
Vika. 

80 Vide Drexelium de Cultu Ce- 
litum, 1. 2. Ὁ. 5. s.5. (p. 238.) Guili- 
elmus Baldesanus, scriptor insigni- 
ter eruditus et pius, hoc ipsum di- 
serte docet, ante ccelites alios omnes, 


beatissimam matrem Virginem, et 
secundum hanc, purissimos illos ge- 
nios, nobilissimos cceli ephebos, an- 
gelos, veneratione singulari afficien- 
dos. Multum debemus angelis, mul- 
tum supra omnem modum, et pree- 
sertim suo quisque tutelari angelo, 


Ge 
81 Hom. 71. [4]. 72.] in Matth. t. 
ἡ. p.624. See before, b.13. ch. 6. 


5. 7. ν. 4. p. 464. n. 98. 


m5, 0; 7. the energumens. 197 


for the catechumens, but only in the prayers for the communi- 
cants at the altar. As these differences prove the two forms 
not to belong to the liturgy of one and the same Church; 
they make it probable that St. Chrysostom gives us the pete 
used in the Church of Constantinople, and the Author of 
the Constitutions the form that was used at Antioch, or some 
other eminent Church, whose rituals he transcribed and put 
together. 

6. Now, by having fixed this prayer in its proper place, we eet 
may interpret all ue passages in the ancient writers, which o¢ tnis 
speak of praying over the catechumens, or praying with them. De a 
As that of the Council of Nice 88, which orders, ‘ that if any of ancient 
those, who were catechumens properly so called, that is, of that writings. 
rank who had these prayers said over them, became lapsers, 
then they should for three years be thrust down to the rank of 
hearers only, and after that be admitted to pray with the cate- 
chumens again.’ And that canon of the Council of Neo- 
exesareaS4 which orders, ‘that if any such catechumens as were 
ealled γόνυ κλίνοντες, that is, prostrators, or kneelers, who 
bowed down to have these prayers said over them, should fall 
into any scandalous sin, then they should be excluded from the 
prayers, and be ranked among the hearers only: and if they 
fell again when they were hearers, they should be excluded 
from the very entrance of the church.’ 

7. The next sort of persons for whom prayers were now Of the 
made were the energumens, that is, such persons as were hvayers for 


the energu- 


seized or possessed by an evil spirit. For though these were ae or 
ersons 
under the peculiar care of the exorcists, an bndbe set BATE Sossesoeil 


particularly to attend them, and pray over them in private, as eg 
has been shown more fully in a former Book 85; yet, their case forms of 


being pitiable and deplorable, it was thought an act of becom- See 
ing mercy and charity to let them have the public prayers of 
the Church, and grant them liberty to be present at such 


83 C. 14. (t.2. p. 36.) Περὶ τῶν ἐν τῇ τῶν κατηχουμένων τάξει OTK, 
κατηχουμένων καὶ παραπεσόντων, ἔ- οὗτος δὲ ἁμαρτάνων᾽ ἐὰν μὲν γόνυ 
δοξε τῇ ἁγίᾳ! καὶ “μεγάλῃ συνόδῳ, ὥ ὥστε κλίνων, ἀκροάσθω μηκέτι ἁμαρτάνων" 
τριῶν ἐτῶν αὐτοὺς ἀκροωμένους μόνον, ἐὰν δὲ καὶ ἀκροώμενος ἔτι ἁμαρτάνῃ, 
μετὰ ταῦτα εὔχεσθαι μετὰ τῶν κατη- ἐξωθείσθω. 
χουμένων. 80.81.3. "ΟΠ. 88536, 7. 9 1: Pps 

84 (, 6. (t.1. Ρ. 1481 cc.) Κατηχού- 321, 322. 
μενος ἐὰν εἰσερχόμενος εἰς κυριακὸν 


198 The prayers for 


prayers as immediately respected their condition. Therefore 
as soon as the deacon had dismissed the catechumens with the 
usual form, ‘Catechumens, depart in peace!’ he said again, 
‘Pray ye energumens, who are vexed with unclean spirits.’ 
And exhorting the congregation also, he said, ‘ Let us ardently 
pray for them!’ as the form of this bidding-prayer runs in the 
Constitutions %®, ‘that the merciful God, through Christ, would 
rebuke the unclean and evil spirits, and deliver his supplicants 
from the oppression and tyranny of the adversary; that he 
who rebuked the legion of devils, and the prince of devils, the 
fountain of evil, would now rebuke these apostates from piety, 
and deliver the works of his own hands from the molestations 
and agitations of Satan, and cleanse them which he hath ere- 


XIV. v. 


ated in great wisdom. 
them. 


Let us further most ardently pray for 
Save them, and raise them up, O God, by thy power.’ 


Then he bids them bow down their heads, and receive the 
bishop’s benediction, which is in the following form of words%/, 
immediately addressed to Christ : 

“Ὁ thou only begotten God, the Son of the great Father : 


thou that bindest the Strong One, and spoilest his goods ; 


that 


givest power unto us to tread on serpents, scorpions, and over 


86 1.8. c.6. (Cotel. v. 1. p. 394.) 
Mera τοῦτο ὁ διάκονος λεγέτω" Προ- 
ἔλθετε οἱ κατηχούμενοι ἐν εἰρήνη. Καὶ 
μετὰ τὸ ἐξελθεῖν αὐτοὺς, λεγέτω" Εὖὔ- 
ἕασθε οἱ ἐνεργούμενοι ὑπὸ πνευμάτων 
ἀκαθάρτων. ᾿Εκτενῶς πάντες ὑπὲρ αὐὖὐ- 
τῶν δεηθώμεν" ὅπως ὁ φιλάνθρωπος 
Θεὸς, διὰ Χριστοῦ ἐπιτιμήσῃ τοῖς ἀκα- 
θάρτοις καὶ πονηροῖς πνεύμασι" καὶ 
ῥύσηται τοὺς αὐτοῦ ἱκέτας ἀπὸ τῆς τοῦ 
ἀλλοτρίου καταδυναστείας" ὁ ἐπιτιμή- 
σας τῷ λεγεῶνι τῶν δαιμόνων, καὶ τῷ 
ἀρχεκάκῳ Διαβόλῳ, ἐπιτιμήσῃ αὐτὸς 
καὶ νῦν τοῖς ἀποστάταις τῆς εὐσεβείας, 
καὶ ῥύσηται τὰ ἑαυτοῦ πλάσματα ἀπὸ 
τῆς ἐνεργείας αὐτοῦ" καὶ καθαρίση αὐ- 
τὰ, ἃ μετὰ πολλῆς σοφίας ἐποίησεν. 
Ἔτι ἐκτενῶς ὑπὲρ αὐτῶν διηθώμεν᾽" 
Σῶσον καὶ ἀνάστησον αὐτοὺς, 6 Θεὸς, 
ἐν τῇ δυνάμει σου. 

87 [Ibid. c. 7. (p. ead.) ‘O rov 
ἰσχυρὸν δείσας [leg.dnoas, | καὶ πάντα 
τὰ σκεύη αὐτοῦ διαρπάσας" 6 δοὺς 
ἡμῖν ἐξουσίαν ἐπάνω ὄφεων καὶ σκορ- 
πίων πατεῖν, καὶ ἐπὶ πᾶσαν τὴν δύνα- 
μιν τοῦ ἐχθροῦ" ὃ τὸν ἀνθρωποκτόνον 


ρφιν δεσμώτην παραδοὺς ἡμῖν, ὡς 
στρουθίον παιδίοις, ὃ ὃν πάντα φρίττει 
καὶ τρέμει, ἀπὸ προσώπου δυνάμεώς 
wou" 6 ῥήξας αὐτὸν ὡς ἀστραπὴν ἐξ 
> 

οὐρανοῦ εἰς γῆν, οὐ τοπικῷ ῥήγματι.. 
ἀλλὰ ἀπὸ τιμῆς εἰς ἀτιμίαν, δι ἑκού- 
σιον αὐτοῦ κακόνοιαν᾽" οὗ τὸ βλέμμα 
ξηραίνει ἀβύσσους. καὶ ἡ ἀπειλὴ τήκει 
ὄρη: καὶ ἡ ἀλήθεια μένει εἰς τὸν αἰῶνα" 
ὃν αἰνεῖ τὰ νήπια, καὶ εὐλογεῖ τὰ θη- 
λάζοντα: ὃν ὑμνοῦσι καὶ προσκυνοῦσιν 
ἄγγελοι: ὁ ἐπιβλέπων ἐπὶ τὴν γῆν, 
καὶ ποιῶν αὐτὴν τρέμειν᾽ ὁ ἁπτόμενος 
τῶν ὀρέων, καὶ καπνίζονται" ὁ ἀπειλῶν 
θαλάσσῃ, καὶ ξηραίνων αὐτὴν, καὶ 
πάντας τοὺς ποταμοὺς αὐτοὺς ἐξερη- 
μῶν" οὗ νεφέλαι κονιορτὸς τῶν ποδῶν" 
ὁ περιπατῶν ἐπὶ θαλάσσης, ὡς ἐπ᾽ 
ἐδάφους" Μονογενὴς Θεὲ, μεγάλου Πα- 
τρὸς Yie, ἐπιτίμησον. τοῖς πονηροῖς 
πνεύμασι, καὶ ῥῦσαι τὰ ἔργα τῶν χει- 
ρῶν σου ἐκ τῆς τοῦ ἀλλοτρίου πνεύ- 
ματος ἐνεργείας" ὅτι σοι δόξα, τιμὴ 
καὶ σέβας, καὶ διά σου τῷ Πατρὶ, ἐν 
“Αγίῳ Πνεύματι, εἰς τοὺς αἰῶνας. ᾿Αμήν. 
Grischov. | 


the energumens. 199 


7 8. 


all the power of the enemy; that hast delivered up the mur- 
dering serpent unto us a prisoner, as a sparrow unto children: 
thou, before whom all things shake and tremble at the presence 
of thy power; that makest Satan to fall from heaven to the 
earth as lightning, not by a local fall, but by a fall from honour 
to disgrace, because of his voluntary malice: thou, whose looks 
dry up the deep, and threatenings make the mountains melt, 
whose truth endures for ever; whom infants praise, and suck- 
lings bless, and angels celebrate and adore; that lookest upon 
the earth, and makest it tremble ; that touchest the mountains, 
and they smoke; that rebukest the sea, and driest it up, and 
turnest the rivers into a wilderness; that makest the clouds to 
be the dust of thy feet, and walkest upon the sea as upon a 

- pavement : rebuke the evil spirits, and deliver the works of thy 
hands from the vexation of the adverse Spirit: for to thee 
belongs glory, honour, and adoration, and by thee to thy 
Father in the Holy Spirit, world without end. Amen?! 

8. St. Chrysostom has not this whole form, but he often An account 


f these 
refers to 1058. as one of the public prayers of the Church. aver at 
‘Common prayers,’ says he, ‘are made by the priests and of te C τὴν 

sostom an 


: people together for the energumens, and for the penitents ; we others. 
all say one and the same prayers, the prayer that is so full of 
mercy.’ And againS’9: ‘ For this reason the deacon, at this 
time, brings those that are vexed with evil spirits, and com- 
mands them to bow down their heads only, and in that posture 
of body make their supplications. For they may not pray 
with the whole congregation of the brethren. And for this 
reason he presents them before you, that you having mercy on 
them, both in regard of their vexation, and their disability to 
speak for themselves, may by your freedom of access give 
them patronage and assistance.’ In another place9° he more 


88 Hom. 18. in 2 Cor. p. 873. (t. 
10. p. 568 ο. ᾿ Καὶ γὰρ ὑπὲρ τῶν ἐνερ- 
γουμένων, ὑπὲρ τῶν ἐν μετανοίᾳ, κοι- 
ναὶ καὶ ἀπὸ (Edd. Savid. et Bened. 
παρὰ] τοῦ ἱερέως καὶ παρ᾽ αὐτῶν γί- 
νονται εὐχαί: καὶ πάντες μίαν λέγου- 
σιν εὐχὴν, εὐχὴν τὴν ἐλέου γέμουσαν. 

89 Hom. 3. de Incomprehens. Dei 
Natura. t. 1. p. 365- (t. I. p. 470 e.) 
Διὰ τοῦτο καὶ τοὺς ἐνεργουμένους κατ᾽ 
ἐκεῖνον ἵστησιν τὸν καιρὸν ὁ διάκονος, 


καὶ κελεύει κλῖναι τὴν κεφαλὴν μόνον, 
καὶ τῷ σχήματι. ποιεῖσθαι τοῦ σώμα- 
Tos Tas ἱκετηρίας" εὔχεσθαι γὰρ av- 
τοὺς μετὰ τοῦ κοινοῦ συλλόγου τῶν 
ἀδελφῶν οὐ θέμις. Διὰ τοῦτο αὐτοὺς 
ἵστησιν, ἵνα κατελεήσας αὐτοὺς, καὶ 
τῆς συμφορᾶς, καὶ τῆς ἀφωνίας, τῇ 
οἰκείᾳ παρρησίᾳ πρὸς τὴν οἰκείαν ἀπο- 
χρήσῃ προστασίαν. 

50 Hom. 4. ubi supr. (ibid. p. 477 
b.) ΓΑλυσις πονηρὰ καὶ χαλεπὴ τῶν 


200 The prayers for XIV. ν. 


fully explains the reason why this prayer for the demoniaes 
came before the oblation of the eucharist, and why at that 
time the deacon commanded them to be brought forth and bow 
their heads. ‘Their being possessed of the Devil,’ says he, ‘ 

a cruel and grievous chain, a chain harder than any iron. ΑΒ 
therefore, when a judge is about to come forth, and sit upon 
the judgment-seat, the keepers of the prison bring forth all the 
prisoners, and place them before the rails and curtains of the 
tribunal, in all their filth and nastiness, with their hair un- 
dressed, and clothed in rags: so our forefathers appointed, 
that when Christ was in a little time about to sit as it were 
upon his high throne, and shortly to appear in the holy mys- 
teries, then the demoniacs should be brought forth as so many 
prisoners in chains, not to be condemned or suffer punishment 
for their sins, as other prisoners, but that, when the people 
and whole city are present together in the church, common 
prayer might be made for them, whilst they all with one 
consent besought the common Lord for them, and with loud 
voices entreated him to show mercy on them.’ Here, though 
he does not specify the whole form, yet he plainly intimates 
both the time and subject-matter of the prayer, and also the ; 
manner of the address; that it was a prayer sent up by the 
common yoice of the people, some time before the appearance 
of Christ in the eucharist, and that as an address to God to 
implore his mercy on those pitiable objects that lay in that 
forlorn condition before him. In which respect he elsewhere? 
styles it the first prayer of mercy, saying, ‘ The first prayer is 
full of mercy, when we pray for the energumens. The second 
also, wherein we pray for the penitents, sues equally for mercy. 


δαιμόνων ἐστιν ἡ ἐνέργεια, ἄλυσις 
παντὸς σιδήρου δυνατωτέρα. Καθάπερ 
οὖν δικαστοῦ πρόοδον ἔχοντος, καὶ 
ἐφ᾽ ὑψηλοῦ τοῦ βήματος καθέζεσθαι 
μέλλοντος, οἱ δεσμοφύλακες, τοὺς τὸ 
δεσμωτήριον οἰκοῦντας ἅπαντας ἐξα- 
γαγόντες τοῦ οἰκήματος, πρὸ τῶν κιγ- 
κλίδων καὶ τῶν τοῦ δικαστηρίου παρα- 
πετασμάτων καθίζουσιν αὐχμῶντας, 
ῥυπῶντας, κομῶντας, ῥάκια περιβε- 
βλημένους" οὕτω δὴ καὶ οἱ πατέρες 
ἐνομοθέτησαν, τοῦ Χριστοῦ μέλλοντος 
ὥσπερ ἐφ᾽ ὑψηλοῦ προκαθέζεσθαι 


βήματος, καὶ ἐπ᾿ αὐτῶν φαίνεσθαι τῶν 


μυστηρίων, τοὺς δαιμονῶντας καθάπερ 
δεσμώτας τινὰς εἰσάγεσθαι, οὐχ ἵνα 
εὐθύνας ὑπόσχωσι τῶν πεπλημμελη- 
μένων, καθάπερ ἐκεῖνοι οἱ δεδεμένοι, 
οὐδ᾽ ἵ ἵνα κόλασιν ὑπομείνωσι καὶ τιμω- 
ρίαν, ἀλλ᾽ ὕ ἵνα τοῦ δήμου καὶ τῆς πό- 
ews ἁπάσης ἔνδον παρούσης κοιναὶ 
περὶ αὐτῶν ἱκετηρίαι “γίνωνται, πάντων 
ὁμοθυμαδὸν τὸν κοινὸν Δεσπότην ὑπὲρ 
αὐτῶν ἐξαιτουμένων, καὶ ἐλεῆσαι παρα- 
καλούντων μετὰ σφοδρᾶς τῆς βοῆς. 

91 Hom. 71. [8]. 72.1 in Matth. 
Ρ- 624. See before, b. 13. ch. 6. 5. 
7. Vv. 4. p. 464. n. 98. 





§ 8, 9. the competentes. 201 


And the third, when we pray for ourselves, presents the 
children of the people before God, crying out to him for 
mercy.’ Where by the first prayer he does not absolutely 
mean the first prayer that was made in this part of divine 
service; for it is plain the prayer for the catechumens came 
before it; but because the energumens were in a more miser- 
able condition than the catechumens, and greater objects of 
pity than they were, he therefore styles the prayer for them 
the first prayer of mercy, as he does- the prayer for the 
penitents the second prayer for mercy, though it was in order 
the fourth; and the prayer for the faithful, the third prayer 
fer mercy, though it belonged to another part of the service, 
of which we shall speak more particularly in the first chapter 
of the next book. 

9. The third prayer that came in the ordinary course of Of the 

this part of the service was the prayer for the competentes, or ee 
candidates of baptism, that is, such as had now given in their Dees 
names, and expressed their desire of receiving baptism at the es, or can- 
next approaching festival. This, I conceive, was but an occa- ne 
sional prayer, appropriated to certain seasons, as the time 
between Mid-Lent and Haster-day, or other solemn times of 
baptism, when men were more than ordinarily intent in pre- 
paring themselves for the reception of that sacred mystery. 
The forms of these kind of prayers we have also in the Consti- 
tutions 92, where, as soon as the deacon has dismissed the ener- 
gumens, he is appointed to cry out, ‘ Pray, ye candidates of 
baptism: and we that are already believers, let us ardently 
pray for them; that the Lord would make them worthy to be 
baptized into the death of Christ, and to rise again with him, 
and to be made members of his kingdom, and partakers of his 
mysteries; that he would unite them to his holy Church, and 
number them with those that shall be saved therein. Save 
them, and raise them up by thy grace.’ 

Then they are ordered to bow down their heads, and 


92 L. 8. c. 7. (Cotel. v. 1. p. 394.) 
Εὔξασθε ol φωτιζόμενοι. ᾿Εκτενῶς οἱ 
πιστοὶ πάντες ὑπὲρ αὐτῶν παρακαλέ- 
σωμεν, ὅπως ὁ Κύριος καταξιώση av- 
τοὺς μυηθέντας εἰς τὸν τοῦ Χριστοῦ 
θάνατον συναναστῆναι αὐτῷ, καὶ μετό- 


χους γενέσθαι τῆς βασιλείας αὐτοῦ, 
καὶ κοινωνοὺς τῷν μυστηρίων αὐτοῦ" 
ἑνώσῃ καὶ συγκαταλέξη αὐτοὺς μετὰ 
τῶν σωζομένων ἐν τῇ ἁγίᾳ αὐτοῦ ἐκ- 
κλησίᾳ" σῶσον καὶ ἀνάστησον αὐτοὺς 
ἐν τῇ σῇ χάριτι. 


202 The prayers for 


receive the bishop’s benediction, which is expressed in the 
following words 99: 

‘O God, who didst by the prediction of thy holy Prophets 
say to them that are to be initiated, Wash ye, make you clean ; 
and by Christ didst appoint a spiritual regeneration: look 
down now upon these persons who are to be baptized; bless 
and sanctify them; fit and prepare them, that they may be 
worthy of thy spiritual gift, and the true adoption of sons, and 
thy spiritual mysteries, and be deservedly numbered among 
those that are saved by Christ our Saviour; through whom be 
all glory, honour, and adoration unto thee, and the Holy 
Ghost, world without end. Amen!’ ; 

I have nothing further to remark concerning these prayers, 
because neither Chrysostom nor any other ancient writer, as 
far as I know, has said any thing particularly about them. 
Only this author in another place! makes them part of the 
daily morning and evening service, as has been noted before in 
speaking of that under a former head. It is probable in many 
Churches they were included in the forms for the catechumens 
in general. For the Council of Laodicea%®, which settles the 
order of divine service in the Church, and appoints in what 
method it should proceed, speaks of the prayers of the cate- 
chumens as immediately following the sermon, and then the 
prayers for the penitents, and after those the prayers for the 
faithful, which began the communion-service; but makes no 
mention of any prayers for the candidates of baptism, as dis- 


93 [Ibid. c. 8. (Cotel. ibid. Pp: 395.) 
Ὃ προειπὼν διὰ τῶν ἁγίων σου ΤΙρο- 
φητῶν τοῖς μυουμένοις" Δούσασθε, 
καθαροὶ γίνεσθε" καὶ διὰ τοῦ Χριστοῦ 
νομοθετήσας τὴν πνευματικὴν ἀναγέν- 
νησιν᾽ αὐτὸς καὶ νῦν ἔπιδε ἐπὶ τοὺς 
βαπτιζομένους, καὶ εὐλόγησον αὐτοὺς, 
καὶ ἁγίασον, καὶ παρασκεύασον ἀξίους 
γενέσθαι τῆς πνευματικῆς σου δωρεᾶς, 
καὶ τῆς ἀληθινῆς υἱοθεσίας, τῶν πνευ- 
ματικῶν σου μυστηρίων, τῆς μετὰ τῶν 
σωζομένων ἐ ἐπισυναγωγῆςὃ διὰ Χριστοῦ 
τοῦ Σωτῆρος ἡμῶν" dv οὗ σοι δόξα, 
τιμὴ, καὶ “σέβας, ἐν ᾿Αγίῳ Πνεύματι, 
εἰς τοὺς αἰῶνας. ᾿Αμήν. Grischov. ] 

94. Tbid. c. 35. (p. 410 d.) Μετὰ τὸ 
ῥηθῆναι τὸν ἐπιλύχνιον ψαλμὸν, προσ- 
φωνήσει ὁ διάκονος ὑπὲρ τῶν κατη- 


χουμένων, καὶ χειμαζομένων, καὶ τῶν 
φωτιζομένων, καὶ τῶν ἐν μετανοίᾳ..---- 
ἢ (Os 417.) Ὡσαύτως ὄρθρου ὃ 
ιάκονος, μετὰ τὸ ῥηθῆναι τὸν ὀρθρι- 
νὸν, καὶ ἀπολῦσαι αὐτὸν τοὺς κατη- 
χουμένους, καὶ χειμαζομένους, καὶ 
βαπτιζομένους, καὶ τοὺς ἐν μετανοίᾳ, 
καὶ τὴν ὀφειλομένην ποιήσασθαι προσ- 
φώνησιν, κι τ. Δ. 

IC. ΤΌ Ct be ps 1500 ¢.) Περὶ 
τοῦ δεῖν ἰδίᾳ πρῶτον, μετὰ τὰς ὁμι- 
λίας τῶν ἐπισκόπων καὶ τῶν κατηχου- 
μένων εὐχὴν ἐπιτελεῖσθαι" καὶ μετὰ τὸ 
ἐξελθεῖν τοὺς κατηχουμένους τῶν ἐν 
μετανοίᾳ τὴν εὐχὴν γίνεσθαι: καὶ τού- 
των προελθύντων ὑ ὑπὸ χεῖρα, καὶ ὑπο- 
χωρησάντων, οὕτως τῶν πιστῶν τὰς 

εὐχὰς γίνεσθαι τρεῖς, κι τ. Δ. 


> ποοναν 
5 


XIV. va 





the penitents. 203 


δ 9, 10. 


tinct from those of the catechumens. 
reason why other writers make 


And this might be one 
In other 
Churches they were but occasional prayers for the particular 
times of baptism, and therefore it is a little wonder that other 
authors pass them over without the least notice taken of them. 
However, that the Author of the Constitutions found them 
distinct in the rituals of some Churches, is not at all unlikely, 
because such forms for the candidates of baptism are now in 
use in the Greek Church, as may be seen in Goar 96; and Car- 
dinal Bona®7 has observed the like in a very ancient Ordo 


no mention of them. 


Sacramentorum, lately in the possession of the Queen of 
Sweden®*, where, in the office for the third Sunday in Lent, 
there is a special prayer inserted for those who were then 
examined and elected to receive baptism at Easter. But I 
proceed with the service of the ancient Church. 

10. The last sort of prayers in this part of the service were Of the last 
those which were made for the penitents, who were under the ee 
discipline and censures of the Church. Some of these, called for the 
hearers only, were sent away with that order of catechumens, sages 
which were distinguished by the same denomination of hearers: 
but others of them, called kneelers or prostrators, were per- 
mitted to stay longer, to receive the prayers of the Church 
and the bishop’s benediction. Therefore as soon as the ean- 
didates of baptism were dismissed, the deacon cried out, ‘Ye 


96 Euchologium, (p. 389.) Δέσ- 
ποτα, Κύριε, ὁ Θεὸς ἡμῶν, προσκά- 
λεσαι τὸν δοῦλόν σου, τόνδε, πρὸς τὸ 
ἅγιόν σου φώτισμα" καὶ καταξίωσον 
αὐτὸν τῆς μεγάλης ταύτης χάριτος, 
τοῦ ἁγίου σου βαπτίσματος" ἀπόδυσον 
αὐτοῦ τὴν παλαιότητα, καὶ ἀνακαίνισον 
αὐτὸν εἰς τὴν ζωὴν τὴν αἰώνιον" καὶ 
πλήρωσον αὐτὸν τῆς τοῦ ᾿Αγίου σου 
Πνεύματος δυνάμεως εἰς ἕνωσιν τοῦ 
Χριστοῦ σου, ἵνα μηκέτι τέκνον σώ- 
ματος 7, ἀλλὰ τέκνον τῆς σῆς βασι- 
λείας" εὐδοκίᾳ καὶ χάριτι τοῦ μονο- 
γενοῦς σου Υἱοῦ" μεθ᾽ οὗ εὐλογητὸς 
εἰ, σὺν τῷ παναγίῳ, καὶ ἀγαθῷ, καὶ 
ζωοποιῷ σου Πνεύματι" νῦν, καὶ ἀεὶ, 
καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. 

97 Rer-; Laturg: 1..2. Ὁ Ws m4. 
(p. 307.) Hane igitur oblationem, 
Domine, ut propitius suscipias de- 
precamur, quam tibi offerimus pro 


famulis et famulabus tuis, quos ad 
eternam vitam et beatam gratic tuze 

. dinumerare, eligere, atque vo- 
care dignatus es. 

98 [See a further reference to this 
celebrated manuscript in the first 
section of the first chapter of the 
next Book, p. 213. n. 6. Ep.] 

99 Constit. Apost. 1. 8. ο. 8. (Co- 
tel. v. τ. p. 395.) Εὔξασθε of ev τῇ 
μετανοίᾳ ἐκτενῶς. Πάντες ὑπὲρ τῶν ἐν 
μετανοίᾳ ἀδελφῶν παρακαλέσωμεν" 
ὅπως ὁ φιλοικτίρμων Θεὸς ὑποδείξη 
αὐτοῖς ὁδὸν μετανοίας προσδέξηται 
αὐτῶν τὴν παλινῳδίαν καὶ τὴν ἐξομο- 
λόγησιν" καὶ συντρίψῃ τὸν Σατανᾶν 
ὑπὸ τοὺς πόδας αὐτῶν ἐν τάχει, καὶ 
λυτρώσηται αὐτοὺς ἀπὸ τῆς παγίδος 
τοῦ Διαβόλου καὶ τῆς ἐπηρείας τῶν 
δαιμόνων καὶ ἐξέληται αὐτοὺς ἀπὸ 
παντὸς ἀθεμίτου λόγου, καὶ πάσης 


204 ATV... Wa 


The prayers for 


that are under penance, make your prayers: and let us ar- 
dently pray for our brethren that are doing penance; that the 
God of mercy would show them the way of repentance; that 
he would admit their recantation and confession; that he would 
shortly bruise Satan under their feet, and deliver them from 
the snare of the Devil, and the incursion of evil spirits, and 
preserve them from all evil words, all absurd practices, and all 
impure thoughts; that he would grant them pardon of all their 
sins, voluntary and involuntary, and blot out the handwriting 
that is against them, and write them in the book of life; that 
he would cleanse them from all pollution of flesh and spirit, 
and unite and restore them to his holy flock; for he knows 
our frame; for who can glory that he has a clean heart? or 
who can say that he is pure from sin? for we are all liable to 
punishment. Let us still pray more ardently for them, because 
there is joy in heaven over one sinner that repenteth; that 
they may turn from every evil work, and accustom themselves 
to all that is good; that the merciful God receiving them 
kindly may restore to them the joy of his salvation, and con- 
firm them with his principal Spirit, that they may never fall 
or be shaken again; that they may communicate in his holy 
solemnities, and be partakers of his sacred mysteries; that, 
being made worthy of the adoption of sons, they may obtain 
eternal life. Let us all further say for them, Lord, have 
mercy upon them: save them, O God, and raise them up by 
thy mercy.’ 

This said, the deacon bids them rise up, and bow their heads 
to receive the bishop’s benediction, which is styled also ¢mpost- 


ἀτόπου πράξεως, καὶ πονηρᾶς ἐννοίας" 
συγχωρήσῃ δὲ αὐτοῖς πάντα τὰ παρα- 
> 
πτώματα αὐτῶν, τά τε ἑκούσια. καὶ τὰ 
ἀκούσια" καὶ ἐξαλείψη τὸ κατ᾽ αὐτῶν 
χειρόγραφον, καὶ ἐγγράψηται αὐτοὺς 
ἐν βίβλῳ ζωῆς" καθαρῇ δὲ αὐτοὺς ἀπὸ 
παντὸς “μολυσμοῦ σαρκὸς καὶ πνεύμα- 
τος" καὶ ἑνώσῃ αὐτοὺς ἀποκαταστήσας 
εἰς τὴν ἁγίαν αὐτοῦ ποίμνην" ὅτι av- 
τὸς γινώσκει τὸ πλάσμα ἡμῶν" ὅτι 
τίς καυχήσεται ἁγνὴν ἔχειν καρδίαν; ἢ 
τίς παρρησιάσεται καθαρὸς εἶναι ἀπὸ 
ἁμαρτίας : πάντες γάρ, ἐσμεν ἐν ἐπι- 
τιμίοις. Ἔτι ὑπὲρ αὐτῶν ἐκτενέστερον 
δεηθῶμεν, ὅτι χαρὰ γίνεται ἐν οὐρανῷ 
ἐπὶ ἑνὶ ἁμαρτωλῷ μετανοοῦντι" ὅπως 


ἀποστραφέντες πᾶν ἔργον ἀθέμιτον 
προσοικειωθῶσι πάσῃ πράξει ἀγαθῇ" 
ἵνα ὁ φιλάνθρωπος Θεὸς ai τάχος εὐ- 
μενῶς προσδεξάμενος αὐτῶν τὰς λι- 
τὰς, ἀποκαταστήσῃ αὐτοῖς ἀγαλλίασιν 
τοῦ σωτηρίου, καὶ πνευματικῷ ἡγεμο- 
νικῷ στηρίξη αὐτοὺς, ἵ ἵνα μηκέτι σα- 
λευθῶσι κοινωνοὶ γενέσθαι τῶν ἁγίων 
αὐτοῦ ἱερῶν, καὶ μέτοχοι τῶν θείων 
μυστηρίων" ἵνα ἄξιοι ἀποφανθέντες 
τῆς υἱοθεσίας, τύχωσι τῆς αἰωνίου 
Cans. ” Ἔτι ἐκτενῶς πάντες ὑπὲρ αὐτῶν 
εἴπωμεν, Κύριε, ἐλέησον" σῶσον av- 
τοὺς ὁ Θεὸς, καὶ ἀνάστησον τῷ ἐλέει 
σου. 





Orr. the penitents. 205 


tion of hands and prayer for the penitents, and is conceived in 
the following words 99 ; 

“Ὁ Almighty and Eternal God, the Lord of the whole world, 
the Maker and Governor of all things, who hast made man to 
be an ornament of the world, through Christ, and hast given 
him both a natural and a written law, that he might live by 
the rules thereof, as a rational creature; that hast also, when 
he hath sinned, given him a motive and encouragement to re- 
pent, even thy own goodness: look down now upon those men, 
who bow the necks of their souls and bodies unto thee; for 
thou desirest not the death of a sinner, but his repentance, 
that he should turn from his evil way and live. Thou that 
acceptedst the repentance of the Ninevites ; that wouldest have 
all men to be saved, and come to the knowledge of the truth; 
that receivedst again the prodigal son, who had spent his sub- 
stance in riotous living, with the compassionate bowels of a 
father, because of his repentance; accept now the repentance 
of these thy supplicants; for there is no man that sinneth not 
against thee. If thou, Lord, wilt mark what is done amiss, O 
Lord, who may abide it? for there is mercy and propitiation 
with thee. Restore them to thy holy Church, in their former 
dignity and honour, through Christ our God and Saviour ; by 
whom be glory and adoration unto thee, in the Holy Ghost, 
world without end. Amen!’ 

11. St. Chrysostom does no where give us these prayers What no- 
entire, but he frequently refers to them as then used in the tice we 


: d ae ‘ : have of 
Church in this part of divine service. We have heard him say these 


$9 Ibid. c. 9. (p. 395-) Παντοκρά- 
τορ Θεὲ αἰώνιε, Δέσποτα τῶν ὅλων, 
Κτίστα καὶ Πρύτανι τῶν πάντων" ὁ τὸν 
ἄνθρωπον κόσμου κόσμον ἀναδείξας 
διὰ Χριστοῦ, καὶ vopov δοὺς αὐτῷ ἕμ- 
φυτον καὶ γραπτὸν, πρὸς τὸ ζῆν αὐτὸν 
ἐνθέσμως, ὡς λογικόν" καὶ ἁμαρτόντι 
ὑποθήκην δοὺς πρὸς μετάνοιαν τὴν 
σαυτοῦ ἀγαθότητα" ἔπιδε ἐπὶ τοὺς κε- 
κλικότας σοι αὐχένα ψυχῆς καὶ σώ- 
ματος" ὅτι οὐ βούλει τὸν θάνατον τοῦ 
ἁμαρτωλοῦ, ἀλλὰ τὴν μετάνοιαν, ὥστε 
ἀποστρέψαι αὐτὸν ἀπὸ τῆς ὁδοῦ αὐτοῦ 
τῆς πονηρᾶς, καὶ Gv ὁ Νινευϊτῶν 
προσδεξάμενος τὴν μετάνοιαν᾽ ὁ θέ- 

ὧν πάντας ἀνθρώπους σωθῆναι, καὶ 


εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν" 6 τὸν 
Υἱὸν προσδεξάμενος, τὸν καταφαγόν- 
τα τὸν βίον αὐτοῦ ἀσώτως, πατρικοῖς 
σπλάγχνοις, διὰ τὴν μετάνοιαν" αὐτὸς 
καὶ νῦν πρόσδεξαι τῶν ἱκετῶν σου 
τὴν μετάγνωσιν'" ὅτι οὐκ ἔστιν ὃς οὐχ 
ς 

ἁμαρτήσεταί σοι" ἐὰν γὰρ ἀνομίας 
παρατηρήσῃ, Κύριε, Κύριε, τίς ὑπο- 
στήσεται 5 ὅτι παρὰ σοὶ ὁ ἱλασμός 
ἐστι καὶ ἀποκατάστησον αὐτοὺς τῇ 
ἁγίᾳ σου ἐκκλησίᾳ, ἐν τῇ προτέρᾳ 
ἀξίᾳ καὶ τιμῇ, διὰ τοῦ Χριστοῦ τοῦ 
Θεοῦ καὶ Σωτῆρος ἡμῶν, dv οὗ σοι 
δόξα καὶ προσκύνησις, ἐν τῷ ‘Ayla 
Πνεύματι, εἰς τοὺς αἰῶνας. ᾿Αμήν. 


206 The prayers for XIV. ν- 


before!, ‘that common prayers were made by the priest and 
the people jointly together, as well for the penitents as the 
energumens; and that they all said one and the same prayer, 
the prayer full of merey.’ In another place?: ‘The first prayer 
is full, of mercy, when we pray for the energumens: the second 
prayer likewise, wherein we pray for the penitents, makes in- 
tercession for mercy.’ I have given the reason already? why 
both these prayers were styled prayers for mercy by Chryso- 
stom, and I need here only observe, that they were used before 
the prayers for the faithful or communicants, as Chrysostom 
says expressly in the same place; and that they were by a 
certain form, because they were offered by the common voice 
both of minister and people. The Council of Laodicea? also 
mentions this prayer for the penitents, as coming after the ser- 
mon next to the prayers for the faithful. And in all ancient 
canons®, wherever we meet with the names of γόνν κλίνοντες, 
ὑποπίπτοντες, and prostrati, kneelers or prostrators, we are to 
understand this order of penitents, who in this part of the 
service bowed down to receive the Church’s prayers and the 
bishop’s benediction. 

12. As to the Greek Church then, it is demonstrated beyond 
all contradiction that there was a particular service of prayers 
for the catechumens, energumens, and penitents, distinct from 
the communion-service, in which they were again prayed for, 
though absent, among all other states and conditions of men. 
But there remain two questions, which have a little more diffi- 
culty in them. First, in what part of the church these prayers 
were made? Secondly, whether there were any such prayers 
at all in use in the Latin Church? As to the first question, 
some learned persons® are of opinion that not only the obla- 


prayers in 
Chrysostom 
and other 
writers. 


in what 
part of the 
church 
these 
prayers 
were made. 


1 Hom. 18. in 2 Cor. See before, 
s. 8. p. 199. n. 88. 

2 Hom. 71. [8]. 72.] m Matt. p. 
624. See before, Ὁ. 13. ch. 6. 8. 7. 
v. 4. p. 464. ἢ: 98. 

3 See 8. 8. p. 199. ἢ. 90. 

4C.19. See before,s.g.p.202.n.95. 

5 C. Nicen. c.11. (t.1. p. 33 d.) 
Ὅσοι γνησίως μεταμέλονται, τρία ἔτη 
ἐν ἀκροωμένοις ποιήσουσιν οἱ πιστοὶ, 
καὶ ἑπτὰ ἔτη ὑποπεσοῦνται.---(Ὁ. An- 
ΟΥ̓. c. 4. (ibid. p. 1457 ¢.) Περὶ τῶν 


πρὸς βίαν θυσάντων... «ἔδοξε ἐνιαυτὸν 
ἀκροᾶσθαι, ὑποπεσεῖν δὲ τρία ἔτη .--- 
C. 5. (ibid. d.) Εἰ ἐπλήρωσαν τὸν τῆς 
ὑποπτώσεως τριετῇ χρόνον.--- 1. 
ibid. cann. 6, 9, 25. [Conf. C. Neo- 
cesar. 5. (ibid. p. 1481 c.) ᾿Εὰν μὲν 
γόνυ κλίνων ἀκροάσθω, x. τ. \.—Ba- 
sil. Can..75: (CC. {525 ΡΒ. τὴ 5 οὴ 
.... Διδόσθω αὐτῷ ὑπόπτωσις ἐν ἀλ- 
λοῖς τρισὶν ἔτεσι. Ep. | 

6 Stillingfleet, Unreasonableness 
of Separation, part 3. 8. 9. p. 250. 


ere 





the penitents. 207 


tions were made at the altar, and the communion received 
there, but that all the prayers of the Church were made at the 
altar likewise. Which is certainly true of all the prayers in 
the communion-service, but not so certain of these prayers in 
the service of the catechumens. For, first, the several orders 
for whom these prayers were made, and over whom they were 
made with imposition of hands also, had their station in a dif- 
ferent part of the church; and we do not read that they were 
ever called up to the altar to receive their benediction; but in 
some canons® they are expressly ordered to receive imposition of 
hands even in absolution before the apsis, or reading-desk, in 
case of scandalous offences; though absolution was usually 
given in ordinary cases at the altar. Now, if the prayer of 
absolution, which was their reconcilement to the altar, was 
sometimes made before the reading-desk, there is little question 
but that the other prayers, which were but the introduction to 
their reconcilement, were made there also. Secondly, this ser- 
vice of the catechumens and penitents was altogether a distinct 
service from that of the jideles, or communicants, and a final 
dismission of them was always made before the latter service 
began. Thirdly, there is an express order in the third Council 
of Carthage’, that all prayers made at the altar should be di- 
rected to the Father only, and not to the Son: and yet it is 
evident that the prayer for the energumens was directed to 
the Son, as we have seen before’ in the form cited out of the 
Constitutions. So that either the discipline of the Eastern 
Churches differed very much from those of the West; or else 
we must necessarily conclude that these prayers, some of which 
are directed to the Son, were not made at the altar. 


(v. 2. p. 582.).. And that there were 
altars in all their churches, appears 
from hence, that not only the obla- 
tions were made there, and the com- 
munion received, but all the prayers 
of the Church were made at them: 
as not only appears from the Afri- 


ean Code and St. Augustin, (which 


I have mentioned elsewhere,) but 
from Optatus, who, upbraiding the 
Donatists for breaking down the 
altars of churches, he tells them, 
that hereby they did what they could 
to hinder the Church’s prayer, for, 


saith he, Illuce ad aures Det ascen- 
dere solebat populi oratio. 

6 C. Carth. 3: c. 32. (t. 2. p.1171 €.) 
Cujuscunque autem peenitentis pub- 
licum et vulgatissimum crimen est, 
quod universam ecclesiam commo- 
verit, [8]. universa ecclesia noverit ], 
ante apsidem manus 6] imponatur. 

7 C. 23. (ibid. p.1170 ἃ.) Ut ne- 
mo in precibus vel Patrem pro Fi- 
lio, vel Filium pro Patre, nominet : 
et cum ad altare assistitur, semper 
ad Patrem dirigatur oratio. 

8 See 5. 7. n. 87, preceding. 






208 The prayers for XIV. va 


Whether 13. But it may be said, the prayers in the Latin Church 
Se were never directed to the Son: or perhaps they had no such 
distinct prayers for the catechumens and penitents in particular, as 
pce they had in the Oriental liturgies, distinct from those which 
aaa were made for all orders of men, both before and after con- 
tentsin Secration in the communion-service. The matter indeed is not 
Asa so clear, I confess, in the Latin Church, as I have showed it to 


be in the Eastern: and that which increases the difficulty is, 
that some authors seem to intimate that as soon as the sermon 
was ended, the catechumens were dismissed, and then the 
communicants betook themselves to prayers at the altar. ‘ Be- 
hold,’ says St. Austin 9, ‘after the sermon the catechumens 
have their dismission: but the faithful abide still, and come to 
the place of prayer:’ meaning the altar, where the Lord’s 
Prayer was, according to custom, to be repeated by the com- 
municants only. And St. Ambrose !°, speaking of the same 
matter, says, ‘when the sermon was done, he dismissed the 
catechumens, and rehearsed the Creed to some candidates of 
baptism in the baptistery of the church.’ But these do not 
amount to a proof that the communion-service succeeded im- 
mediately after the sermon, and that no other prayers or 
business came between them. For this very place of St. Am- 
brose shows, that at least sometimes the repetition of the 
Creed to the candidates of baptism was in the interval. And 
one of the forecited canons of the Council of Carthage makes 
it evident that at other times the prayer for the absolution and 
reconcilement of a scandalous offender was made in the apsis, 
or reading-desk, before the communion-service likewise. And 
the other canon as plainly intimates that some prayers were 
directed to the Son as well as the Father, by the prohibition 
that is made of not changing the name of the Son for the 
Father, or the Father for the Son. Which prohibition had 
been needless, had there been no prayers directed to the Son. 


9 Serm. 237. de Temp. t. 10. p. timus debitoribus nostris. 


a8nilialseSermtsjoue rsa ts sp. 
275 a.) Ecce post sermonem fit 
missa catechumenis. Manebunt fi- 
deles, venietur ad locum orationis. 
Scitis quo accessuri sumus, quid 
prius Deo dicturi sumus? Dimitte 
nobis debita nostra, sicut nos dimit- 


10 Ep. 33. [al. 20.] ad Marcellin. 
Soror:(t: 25 p. 855. "- τ 2.) Βοεὺ 
lectiones et tractatum, dimissis ca- 
techumenis, Symbolum aliquibus 
competentibus in baptisteriis trade- 
bam ecclesiz. 


§ 13. 


the penitents. 209 


Now, admitting there were some prayers directed to the Son, 
these must be made before the communion-service, since at that 
time by the same canon all prayers are ordered to be directed 
to the Father only. 

For these reasons I conclude that the practice of the Greek 
and Latin Churches was the same, and that there were prayers 
in both for the catechumens, energumens, and penitents in 
their presence, distinct from those which were afterwards made 
for them in their absence at the altar. And so I have done 
with the first part of divine worship, which the ancient 
Church called her missa catechumenorum, or ante-communion- 
service. 


BINGHAM, VOL. V. P 


Of the 
prayer 
called διὰ 
σιωπῇ5; ΟΥ̓ 
silent 
prayer. 


BOOK XV. 





OF THE MISSA FIDELIUM, OR COMMUNION-SERVICE. 


CHAP ἹΞ 
Of the prayers preceding the oblation. 


1. WHEN the several orders of the catechumens, peni- 
tents, and energumens were dismissed, which was the comple- 
tion of the missa catechwmenorum, then immediately began 
that part of the service which 15 properly called missa fidelium, 
or communion-service, because none but communicants, or at 
least such of the penitents as had gone through all the stages 
of repentance, and were now waiting for absolution, called 
therefore συνιστάμενοι, or co-standers, might be present at it. 
The entrance on this service was made by a mental or silent 
prayer, made by the people in private, and thence called εὐχὴ 
διὰ σιωπῆς, the silent prayer, and εὐχὴ κατὰ διάνοιαν, the mental 
prayer. This we learn from a canon of Laodicea, which gives 
a summary account of the whole order of the service of the 
Church ; and therefore for our clearer proceeding in this 
matter, I think it not improper to put it down entire in this 
place, as being one of the most remarkable canons in the whole 
Code, and that which will give great light to the subsequent 
discourse. The words of the canon! are these: ‘ That after the 


1 C. το. (t. I. p.1500 c.) Περὶ 
A“ “ 297 col A \ c , 
τοῦ δεῖν ἰδία πρῶτον, μετὰ τὰς ὁμιλίας 
τῶν ἐπισκόπων [καὶ τῶν] κατηχου- 
μένων εὐχὴν ἐπιτελεῖσθαι" καὶ μετὰ 
“ , a 
τὸ ἐξελθεῖν τοὺς κατηχουμένους, τῶν 
ἐν μετανοίᾳ τὴν εὐχὴν γίνεσθαι, καὶ 
’ ΄ 
τούτων προσελθόντων ὑπὸ χεῖρα, καὶ 


ὑποχωρησάντων" οὕτως τῶν πιστῶν 
τὰς εὐχὰς γίνεσθαι τρεῖς, μίαν μὲν 
τὴν πρώτην διὰ σιωπῆς, τὴν δὲ δευ- 
τέραν καὶ τρίτην διὰ προσφωνήσεως 
πληροῦσθαι εἶθ᾽ οὕτως τὴν εἰρήνην 
δίδοσθαι. Καὶ μετὰ τὸ πρεσβυτέρους 
δοῦναι τῷ ἐπισκόπῳ τὴν εἰρήνην, τότε 





The prayers before the oblation. 911 


homily of the bishop, first the prayer of the catechumens is to 
be made; and after the catechumens are gone forth, then the 
prayer for the penitents: and when they have received their 
benediction by imposition of hands, and are withdrawn, then 
the three prayers of the faithful are to be made; the first of 
which is to be performed in silence, the second and third by 
the bidding and direction (of the deacon.) After these the 
kiss of peace is to be given; presbyters saluting the bishop, 
and laymen one another: and then the holy oblation shall be 
celebrated ; those of the clergy only communicating in the 
chancel.’ 

Some learned persons take the prayer in silence here to 
mean no more than prayers made over the communicants by 
the minister alone, the people not making any responses ; and 
by the prayers called εὐχαὶ διὰ προσφωνήσεως, they understand 
prayers made by way of responses, the minister and people 
mutually answering one another. But this explication does 
not come up to the sense of this canon, For by the prayer in 
silence we are here to understand such private prayers as each 
particular person made by himself, and by the prayers διὰ 
προσφωνήσεως, such prayers as the whole Church made in 
common by the call and admonition of the deacon, who 
repeated the several forms, directing them what things they 
were to pray for, to each of which petitions they subjoined 
their Κύριε ἐλέησον, Lord have mercy, and grant the petitions 
we ask! And then the bishop added the ἐπίκλησις, or tnvoca- 
tion, which was also called collecta, the collect, because it was 
a collection or repetition of all the prayers of the people. That 
there were these three sorts of prayers in the ancient Church, 
is evident from the accounts that are given of each of them. 
And first that there were such private prayers of every par- 
ticular person by himself, appears not only from this canon, 


but from several ancient writers. St. Chrysostom? takes 


τοὺς λαϊκοὺς. τὴν εἰρήνην διδόναι" καὶ 
οὕτω τὴν ἁγίαν προσφορὰν ἐπιτελεῖσ- 
θαι" καὶ μόνοις ἐξὸν εἶναι τοῖς ἱερατικοῖς 
εἰσιέναι εἰς τὸ θυσιαστήριον καὶ 
κοινωνεῖν. 

2 Hom. 57. de non Evulgand. 
Peccat. t. 5: P 762. (t. 3: P- 352 }.) 


Πολλοὶ γὰρ πρηνεῖς ἑαυτοὺς ῥιπ- 


τοῦντες, καὶ τῷ μετώπῳ τὴν γὴν τύπ- 
τοντες, καὶ θερμὰ προχέοντες δάκρυα, 
καὶ πικρὸν κάτωθεν στενάζοντες, καὶ 
τὰς χεῖρας ἐκτείνοντες, καὶ πολλὴν 
σπουδὴν ἐπιδεικνύμενοι, τῇ θερμότητι 
ταύτῃ καὶ τῇ προθυμίᾳ κατὰ τῆς 
οἰκείας κέχρηνται σωτηρίας. Οὐ γὰρ 
ὑπὲρ τῶν οἰκείων ἁμαρτημάτων παρα- 
pQ 





212 The prayers XV. 


notice that some in these private prayers spent their time in 
nothing else but praying for revenge upon their enemies. 
‘Many men,’ says he, ‘fall prostrate upon the ground, and 
beat the earth with their foreheads, and shed abundance of 
tears, and groan bitterly within themselves, stretching forth 
their hands and showing great zeal, and yet use all this fervour 
and earnestness only against their own salvation. For they 
pray to God not for their own offences, they do not beseech 
him to pardon their own sins, but they spend all this labour 
against their enemies. Which is the same thing as if a man 
should whet his sword, and then not use it against his adver- 
saries, but thrust it into his own throat. For so these men use 
their prayers, not to obtain pardon of their own sins, but to 
accelerate the punishment of their enemies: which in effect is 
to run the sword into their own bowels.’ A little after? he 
tells us the very words of their prayers, which were these: 
‘Revenge me of my enemies, O Lord, and show them that 
I have a God.’ By all which it appears, that these were the 
private prayers of the people, which they might abuse, and not 
the public prayers of the Church: for the Church never 
taught her children to curse their enemies, but to bless and 
pray for them. But in these private prayers which were 
designed for confession of sins and deprecation of God’s judg- 
ments, evil men took liberty to transgress all rules, and gratify 
their passions by asking revenge upon their enemies. Now 
though this was a grand abuse of these private prayers, yet it 
serves to show us both what the custom was in the Church’s 
allowance of such prayers, and what in her designation was 
the true use of them. St. Basil+, speaking of their vigils or 


καλοῦσι τὸν Θεὸν, οὐδὲ συγγνώμην 
αἰτοῦσι τῶν πλημμεληθέντων αὐτοῖς, 
ἀλλὰ τὴν σπουδὴν ταύτην κατὰ τῶν 
ἐχθρῶν κενοῦσιν ἅπασαν" ταὐτὸν ποι- 
οὔντες, ὥσπερ ἂν εἴ τις τὸ ξίφος 
ἀκονήσας, μὴ κατὰ τῶν πολεμίων 
χρῷτο τῷ ὅπλῳ, ἀλλὰ διὰ τῆς οἰκείας 
αὐτὸ δέρης ὠθοῖ. Οὕτω καὶ οὗτοι οὐχ 
ὑπὲρ τῆς ἀφέσεως τῶν οἰκείων ἁμαρ- 
τημάτων, ἀλλὰ κατὰ τῆς τιμωρίας. τῶν 
ἐχθρῶν ταῖς εὐχαῖς κέχρηνται ὅπερ 
ἐστὶ καθ᾽ ἑαυτῶν τὸ ξίφος ὠθεῖν. 

3 Tbid. (ibid. p. 353 a.) ᾿Εκδίκησόν 


μὲ ἐκ τῶν ἐχθρῶν pov’ δεῖξον αὐτοῖς, 


ὅτι Θεὸν ἔχω κἀγώ. 

4 Ep. 63. jal. 207.] ad Neocesr, 
t. I. p. 96. (Ὁ. 3. part 2. p.450 c. n 
3.) Ἔπειτα πάλιν, ἐπιτρέψαντες ἑνὶ 
κατάρχειν. τοῦ μέλους, οἱ λοιποὶ ὑπη- 
xovou καὶ οὕτως ἐν τῇ ποικιλίᾳ τῆς 
ψαλμῳδίας τὴν νύκτα διενέγκοντες, 
μεταξὺ προσευχόμενοι, ἡμέρας ἤδη 
ὑπολαμπούσης, πάντες κοινῇ, ὡς ἐξ 
ἑνὸς στόματος, καὶ μιᾶς καρδίας, τὸν 
τῆς ἐξομολογήσεως ψαλμὸν ἀναφέ- 
ρουσι τῷ Κυρίῳ, ἴδια ἑαυτῶν ἕκαστος 
τὰ ῥήματα τῆς μετανοίας ποιούμενοι. 


ou 


δ I. 


before the oblation. 213 


night-assemblies, intimates as plainly that they were spent in 
such private prayers intermingled with divers sorts of psalmody. 
And Cassian gives the same account of them both in the 
Eastern and Western Churches, as I have showed at large in 
speaking of the daily morning and evening service, which 
began with private confession in the Eastern Churches mentioned 
by St. Basil, and ended with public confession made in the 
words of the fifty-first Psalm, which was thence called the 
Psalm of Confession, or the Penitential Psalm ° for the morning 
service. 

But as to the private confessions we are now speaking of, 
with which the communion-service here began, we are to note 
further, that they were not only made by the people in silence 
by themselves, but by the minister in private also. And the 
footsteps of this practice remain in some of the oldest Liturgies 
of several Churches, quite different from the present confes- 
sions in the Roman Missal: for whereas now in the Roman 
Missal the confession of sins is made to saints and angels as 
well as to God, all the offices for at least a thousand years after 
Christ had their confessions only to God. Thus it is in the 
forms of confession in Gregory’s Sacramentarium, and others 
published by Menardus. And this is that MS. which Cardinal 
Bona so much magnifies in the Queen of Sweden’s library °, as 


5 See b.13. ch.10.8.13.v.4. p-569. torum Variatio. ‘The other, Apolo- 


6 (‘Through the assistance of a 
friend recently connected with the 
British Legation at Stockholm, I 
am enabled to give the following 
information, which 1 trust will not 
be thought superfluous in this place. 

‘The MS. Sacramentary is still 
exstant in the Royal Library at 
Stockholm, of which it forms one 
of the chief treasures. It is a thick 
quarto, and is inscribed, Missale 
Perantiquum. 4to. vellum. 855. Di- 
rectly after the Calendar (folio 11 
verso) follow sixteen forms of pri- 
vate confession, only two of which 
bear the title of Apologia. One of 
these, Apologia Cotidiana, com- 
mencing Mordacis conscientie sti- 
mulis, δ 6., is given in the folio edi- 
tion of the works of Gregory the 
Great, (Paris. 1619. t. 5. col. 253.), 
where it is intitled In Festo Sanc- 


gia in Festivitate Sanctorum, com- 
mencing Hripiat nos, quesumus, 
Domine, &c., is also given in the 
same collection, where however only 
three others of the sixteen forms 
are found.’ 

In the later edition of Gregory, 
Miz. Faris. P7058 \(t.2320parts Toep. 
230.), the Apologia Cotidiana as 
above, Mordacis conscientia, &c., 
and another formula beginning In- 
dignum me, Domine, &c., are intitled, 
Apologia quotidiane Sacerdotis pro- 
priea. But neither in the ancient 
MS. itself, nor in any edition of 
Gregory’s works, is any form ex- 
stant precisely in the words as given 
by Bona and cited by Joseph Bing- 
ham (see the following note) on the 
Cardinal’s authority. 

I subjoin a copy of the form which 
comes the nearest to Bona’s pattern, 


214 The prayers XV.& 
containing the offices of the old Gallican Liturgy. To show 
that these confessions were made only to God, and not to any 
saints or angels, and withal that they were particular confes- 
sions made by the priest only in private, διὰ σιωπῆς, as the 
Laodicean canon words it, I will here transcribe that which 
Bona gives us out of that ancient MS. as the confession of the 
Gallican Office. It is there’? called Apologia Sacerdotis, the 
Apology of the Priest, or the Confession of his Sins, and it 
runs in these words :— 

“Ὁ thou most admirable Majesty and great God, Almighty 
Father, who art of infinite goodness and power, I, who am a 
most vile sinner, and condemned by the testimony of my own 
conscience, do approach thee, and present myself in the sight 
of thy greatness, before the eyes of thine ineffable majesty, be- 
fore thy holy face, not without due reverence, yet with great 


extracted by my friend, when at 
Stockholm, from folio 11 verso as 
above. But this form is not pub- 
lished in any edition of Gregory’s 
Sacramentary that 1 am aware of. 

Ante conspectum Divine Majes- 
tatis tue, reus assisto, qui invocare 
Nomen Sanctum tuum presumo. 
Miserere mihi, Domine, homini pec- 
catori. Ignosce indigno sacerdoti, 
per cujus manus hec oblatio vide- 
tur offerri. Parce peccatorum labe 
pre ceteris capitalium polluto, et 
non intres in judicium cum servo 
tuo, quia non justificabitur, in con- 
spectu tuo omnis vivens. Sed licet 
vitiis ac voluptatibus carnis aggra- 
vatus sum, recordare, Domine, quod 
caro sum; in tuo conspectu etiam 
cceli non sunt mundi; quanto ma- 
gis ego homo terrenus et immundus 
sicut pannus menstruate. Indig- 
nus sum, Jesu Christe, ut vivam ; 
sed tu, qui non vis mortem pecca- 
toris, da mihi veniam in carne con- 
stituto, ut per poenitentiz labores 
vita eterna perfrui merear in ccelis, 
per te, Jesu Christe, qui cum Patre 
et Spiritu Sancto vivis et regnas in 
seecula seeculorum. Amen. Ep. | 

7 Rer. Liturg. 1. 2. ¢. 1. n. 1. (p. 
270.) Ante tue immensitatis con- 
spectum, et ante tue ineffabilitatis 
oculos, O Majestas mirabilis, scili- 


cet ante sanctos vultus tuos, magne 
Deus, et maxime pietatis et potes- 
tatis Omnipotens Pater, quamlibet 
non sine debita reverentia, attamen 
nulla officii dignitate, vilis admo- 
dum peccator accedo, et reus con- 
scientiz testis assisto. Accuso me 
tibi, et non excuso: et coram testi- 
bus confiteor injustitiam meam tibi, 
Domino Deo meo. Confiteor, in- 
quam, confiteor sub testibus injus- 
titlam impietatis mez, ut remittas 
impietatem peccati mei. Confiteor, 
quod nisi remittas, recte me punias. 
Habes me confitentem reum; sed 
scio non nisi verbis emendantem. 
Verbis enim placo, operibus offendo. 
Culpam sentio, emendationem dif- 
fero. Subveni ergo, subveni, Pietas 
ineffabilis. Ignosce, ignosce mihi, 
Trinitas mirabilis. Parce, parce, 
supplico, Deitas placabilis. Exaudi, 
exaudi, exaudi me, rogo, his verbis 
illius fili tui clamantem, Pater, 
eterne Deus, peccavi in celum et co- 
ram te: jam non sum dignus vocart 
filius tuus ; fac me ut unum de mer- 
cenariis tuis. Et nunc, Pater mise- 
ricors, unicum misericordie tu 
portum, Christo favente, peto, ut 
quod per me vilescit, per illum ac- 
ceptum ferre digneris; qui vivis et 
regnas in secula seculorum. Amen. 





before the oblation. 215 


unworthiness and neglect of duty. I do not excuse, but accuse 
myself unto thee. I confess, I say, I confess the unrighteous- 
ness of my impiety, that thou mayest forgive the wickedness 
of my sin. I confess that if thou dost not forgive, thou mayest 
punish me. I confess myself a criminal before thee, and yet I 
know my amendment is only in words. In words I endeavour 
to appease thee, but in works I offend thee. Iam sensible of 
my faults, and yet I defer the amendment. Assist me there- 
fore, assist me, O thou ineffable Goodness. Pardon me, pardon 
me, Ὁ most adorable Trinity. Spare me, spare me, spare me, 
I beseech thee, O merciful God. Hear me, hear me, hear me, 
1 beseech thee, when I ery in the words of that prodigal son, 
O Father, Eternal God, I have sinned against heaven and be- 
fore thee: Iam no more worthy to be called thy son: make 
me as one of thy hired servants. And now, merciful Father, 
I ἣν to the only refuge and haven of thy mercy under the 
protection of Christ, that what is vile nm me thou mayest favour- 
ably vouchsafe to accept in him, who livest and reignest for 
ever and ever. Amen!’ 

It is plain here, that as there is no address to either saint 
or angel in this prayer, so it is a private prayer of the priest 
alone for himself, whilst the people were hkewise employed in 
making their private confessions to God: which shows us the 
meaning of that silent prayer spoken of in the Council of 
Laodicea, which is called the first prayer in the entrance of 
the communion-service. 

All I shall add further here concerning these private prayers 
is to make an observation upon two ancient forms of speech, 
which have some relation to this matter, and help to confirm 
it: that is, the forms szlentiwm indicere and orationem dare, 
both which are used to denote the custom of bidding the 
people fall to their private devotions. Sometimes the bishop 
was used to give the signal by saying, Oremus, Let us pray ! 
and then the people betook themselves to their private devo- 
tions, after which the bishop summed up their prayers in a 
short collect by way of solemn invocation. Thus Uranius de- 
scribes the rite in the Life of Paulinus %, bishop of Nola, when 


8 Part. tert. (p. 729.)....Ad ec- lum ex more salutavit, resalutatus- 
clesiam processit [Johannes Neapo- que a populo orationem dedit, et 
litanus], et ascenso tribunali popu-  collecta oratione spiritum exhalavit. 


216 The prayers XV. ΕΗ 
he tells us how a certain bishop ‘ went into his throne, and there 
saluting the people, and being saluted by them again, he then 
according to custom gave the signal for prayer, and afterward 
summed up their prayers in a collect, and so breathed out his 
last.’ Sometimes the deacon gave the signal, and this was 
called silentium indicere. Thus it was in the Gallican 
Churches, as Bishop Stillingfleet ® has observed out of Gregory 
of Tours; and the priest did it by the Mozarabic Liturgy. 
Where he rightly concludes that this phrase, silentium indi- 
cere, does not barely signify making the people attentive, but 
there was a further meaning in it, that they were for a time 
there to attend to their own private prayers. Which he thinks 
not improbable on these considerations :-— 

1. ‘ Gregory Turonensis saith, in the place before men- 
tioned, that the king took that time to speak to the people, 
who immediately brake forth into a prayer for the king ; not 
that any collect was then read for him, for that was not the 
proper time for it; but it being a time of secret prayers, they 
were so moved with what the king said, that they all prayed 
for him.’ 

2. «Among the Heathens, when they were bidden favere 
linguis, yet then, Brissonius® saith, they made their private 
prayers; and as the deacon’s commanding silence seems to be 
much of the same nature, it is not probable that the Christians 
should fall short of their devotions.’ 

3. ‘ The great argument,’ says he, ‘ to me, is the small num- 
ber of collects in the ancient Churches; for the Christians 


8 Origines Britannice, ch. 4. p. 
223. ex Greg. Turon. Hist. Francor. 
1 ἢ 6.8. WORKS, συ. 5. 130.) 
Gregorius Turonensis saith, that in 
the Gallican Churches the deacon 
did silentium indicere; and the 
priest did it by the Mozarabic Li- 
turgy, which Eugenius Roblesius 
understands only of making the 
people attentive; which I grant was 
part of the deacon’s office and de- 
sign in commanding silence, as ap 
pears by several passages in the 
ancient Liturgies, both Greek and 
Latin. But there was a further 
meaning in it; and that the people 
were for a time there to attend to 


their own private prayers, appears 
not improbable to me on these con- 
siderations: Gregory (p. 337 b. 1.) 
says, Factum est, ut quadam die 
Dominica, postquam diaconus si- 
lentium populis, ut missz auscul- 
tarentur, indixit, rex conversus ad 
populum diceret, Adjuro vos, ὁ virt 
cum mulieribus, ut mihi fidem invio- 
latam servare dignemini ; nec me, ut 
fratres meos nuper fecistis, intert- 
matis, §c.... Hee eo dicente, om- 
nis populus orationem pro rege fudit 
ad Dominum. 

9 De Formulis, (pp. 8, seqq.) Sed 
que sit horum verborum vis ac pa- 
testas, &c. 


before the oblation. 217 


spent a great deal of time in the public service on the Lord’s- 
day and the stationary days.’ I add also their vigils ; but all 
other offices could not take up that time, there being no long 
extemporary prayers, nor such a multitude of tedious cere- 
monies in all parts, as the Roman Breviary and Missal intro- 
duced; and the collects of greatest antiquity being very few 
and short, it seems most probable that a competent part of the 
time was spent in private devotions. A remainder whereof is 
still preserved in the office of ordination of priests in our 
Church, whereby silence is commanded to be kept for a time 
for the people’s secret prayers. And the same custom was 
observed at the bidding of prayers!°, which was a direction for 
the people what to pray for in their private devotions. 


2. And this leads us in the next place to consider the second Of the 
prayers 
called διὰ 
styled εὐχαὶ διὰ προσφωνήσεως, which we may English προσφωνή- 


bidding-prayers. For they were not only a call to the pearl to ἘΣ 
pray, but a direction what particulars they were to pray for. prayers. 
We have a form of this sort of prayer in the Apostolical Con- 
stitutions, immediately after the dismission of catechumens and 
penitents, where it is called προσφώνησις ὑπὲρ τῶν πιστών, a 
direction or bidding-prayer for the communicants, or believers. 
It is there'! ushered in with these words: 


sort of eae mentioned in the Laodicean canon, which are 
there 


‘ Let no one of those, 


10 Vid. Matth. Parker, Concion. 
in Obit. Buceri. [ap. Hist. Ver. de 
Vita, Obitu, Sepultura, &c., ‘Tract. 


΄ of Γ 
τῶν ὅλων Θεὸς ἀΐδιον καὶ ἀναφαίρετον 
τὴν ἑαυτοῦ εἰρήνην ἡμῖν παράσχοιτο, 
ἵνα ἐν πληροφορίᾳ τῆς κατ᾽ εὐσέβειαν 


4: which is Parker’s Funeral Ser- 
mon translated into Latin, with 
other pieces chiefly contributed to 
the publisher Hubert by Archbishop 
Grindal, (see his Life, b. 2. ch. 5.), 
and printed (place not named) anno 
1562. See the Adhortatio ad Pre- 
ces, p. 64., at the end of which are 


.the words, (f. 65 vers.), Hic facte 


sunt tacite preces. Ep. | 

δ} 7... 8: ὁ. Ὁ; (Cotel. v. I. pp. 396, 
407.) Μή τις τῶν μὴ δυναμένων προ- 
ελθέτω: ὅσοι πιστοὶ, κλίνωμεν γόνυ" 
δεηθῶμεν τοῦ Θεοῦ διὰ τοῦ Χριστοῦ 
αὐτοῦ πάντες, συντόνως τὸν Θεὸν διὰ 
τοῦ Χριστοῦ αὐτοῦ παρακαλέσωμεν. - 
C. το. (p. ead. .) Προσφώνησις ὑπὲρ 
τῶν πιστῶν. Ὑπὲρ τῆς εἰρήνης καὶ 
τῆς εὐσταθείας τοῦ κόσμου καὶ τῶν 
ἁγίων ἐκκλησιῶν δεηθῶμεν, ὅπως ὁ 


ἀρετῆς διατελοῦντας ἡ ἡμᾶς συντηρήσῃ" 
ὑπὲρ τῆς ἁγίας καθολικῆς καὶ ἀπο- 
στολικῆς ἐκκλησίας τῆς ἀπὸ περάτων 
ἕως περάτων δεηθῶμεν, ὅπως ὁ Κύριος 
ἄσειστον αὐτὴν καὶ ἀκλυδώνιστον δια- 
φυλάξῃ καὶ ᾿διατηρήσῃ, μέχρι τῆς συν- 
τελείας τοῦ αἰῶνος, “τεθεμελιωμένην 
ἐπὶ τὴν πέτραν. Καὶ ὑπὲρ τῆς ἐνθάδε 
ἁγίας παροικίας δεηθῶμεν, ὃ ὅπως κατα- 
ξιώση ἡμᾶς ὁ τῶν ὅλων Κύριος avev- 
δότως τὴν ἐπουράνιον αὐτοῦ ἐλπίδα 
μεταδιώκειν, καὶ ἀδιάλειπτον αὐτῷ τῆς 
δεήσεως ἀποδιδόναι τὴν ὀφειλήν" ὑπὲρ 
πάσης ἐπισκοπῆς τῆς ὑπὸ τὸν οὐρανὸν 
τῶν ὀρθοτομούντων τὸν λόγον τῆς σῆς 
ἀληθείας δεηθῶμεν. Καὶ ὑπὲρ τοῦ 
ἐπισκόπου ἡμῶν ᾿Ιακώβου καὶ τῶν 
παροικιῶν αὐτοῦ δεηθῶμεν. ὑπὲρ τοῦ 
ἐπισκόπου ἡμῶν Κλήμεντος καὶ τῶν 
παροικιῶν αὐτοῦ δεηθῶμεν ὑπὲρ τοῦ 


218 The prayers 


that are not allowed, come near. As many as are believers, let us 
fall upon our knees. Let us pray to God through his Christ. 
Let us all intensely beseech God through his Christ.’ Then 
follow the several petitions in this order :— 

‘Let us pray for the peace and tranquillity of the world and 
the holy Churches; that the God of the whole world would 
grant us his perpetual and lasting peace; and keep us per- 
severing to the end, in all the fulness of piety and virtue. Let 
us pray for the holy Catholic and Apostolic Church from one 
end of the earth to the other; that the Lord would keep it 
unshaken and undisturbed with storms and tempests, founded 
on a rock to the end of the world. Let us pray for the holy 
Church (παροικίας) in this place; that the Lord of all would 
grant us grace to pursue his heavenly hope without ceasing ; 


XV. 


ἐπισκόπου ἡμῶν Evodiov καὶ τῶν πα- 
ροικιῶν αὐτοῦ δεηθῶμεν, ὅπως ὁ οἰκτίρ- 
μων Θεὸς χαρίσηται αὐτοὺς ταῖς ἁγίαις 
αὐτοῦ ἐκκλησίαις σώους, ἐντίμους, 
μακροημερεύοντας, καὶ τίμιον αὐτοῖς 
τὸ γῆρας παράσχηται ἐν εὐσεβείᾳ καὶ 
δικαιοσύνῃ. Καὶ ὑ ὑπὲρ τῶν πρεσβυτέρων 
ἡμῶν δεηθῶμεν, ὅπως ὁ Κύριος ῥύσηται 
αὐτοὺς ἀπὸ παντὸς ἀτόπου καὶ πονηροῦ 
πράγματος, καὶ σῶον καὶ ἔντιμον τὸ 
πρεσβυτέριον αὐτοῖς παράσχοι" ὑπὲρ 
πάσης τῆς ἐν Χριστῷ διακονίας καὶ 
ὑπηρεσίας δεηθῶμεν, ὅπως ὁ Κύριος 
ἄμεμπτον τὴν διακονίαν αὐτοῖς παρά- 
σχήται ὑπὲρ ἀναγνωστῶν, Ψαλτῶν, 
παρθένων, χηρῶν τε καὶ ὀρφανῶν δε- 
ηθῶμεν: ὑπὲρ τῶν ἐν συζυγίαις καὶ 
τεκνογονίαις δεηθῶμεν, ὅπως ὁ Κύριος 
τοὺς πάντας αὐτοὺς ἐλεήσῃ" ὑπὲρ εὐ- 
νούχων ὁσίως πορευομένων. δεηθῶμεν" 
ὑπὲρ τῶν ἐν ἐγκρατείᾳ, καὶ εὐλαβείᾳ 
δεηθῶμεν" ὑπὲρ τῶν καρποφορούντων 
ἐν τῇ ἁγίᾳ ἐκκλησίᾳ, καὶ ποιούντων 
τοῖς πένησι τὰς ἐλεημοσύνας δεηθῶμεν. 
Καὶ ὑπὲρ τῶν τὰς θυσίας καὶ τὰς a ; ἀπαρ- 
χὰς προσφερόντων Κυρίῳ τῷ Θεῷ 
ἡμῶν δεηθῶμεν, ὅπως ὁ πανάγαθος 
Θεὸς ἀμείψηται αὐτοὺς τοῖς ἐπου- 
ρανίοις αὐτοῦ δωρεαῖς, καὶ δῷ αὐτοῖς 
ἐν τῷ παρόντι ἑκατονταπλασίονα, καὶ 
ἐν τῷ μέλλοντι ζωὴν αἰώνιον, καὶ Χχα- 
14 
ρίσηται αὐτοῖς ἀντὶ τῶν “προσκαίρων 
τὰ αἰώνια, ἀντὶ τῶν ἐπιγείων τὰ ἐπου- 
pana’ ὑπὲρ τῶν νεοφωτίστων ἀδελ- 
φῶν ἡμῶν δεηθῶμεν, ὅπως ὁ Κύριος 
στηρίξῃ αὐτοὺς καὶ βεβαιώσῃ" ὑπὲρ 
τῶν ἐν ἀρρωστίᾳ ἐξεταζομένων aded-~ 


φῶν ἡμῶν δεηθώμεν, ὅπως ὁ Κύριος 
ῥύσηται αὐτοὺς πάσης νόσου καὶ πάσης 
μαλακίας, καὶ σώους ἀποκαταστήσῃ 
τῇ ἁγίᾳ αὐτοῦ ἐκκλησίᾳ: ὑπὲρ πλέον- 
τῶν καὶ ὁδοιπορούντων "δεηθῶμεν" 
ὑπὲρ τῶν ἐν μετάλλοις, καὶ ἐξορίαις, 
καὶ Ῥυλακαῖς, καὶ δεσμοῖς ὁ ὄντων. διὰ 
τὸ ὄνομα τοῦ Κυρίου, δεηθῶμεν" ὑπὲρ 
τῶν ἐν πικρᾷ δουλείᾳ καταπονουμένων 
δεηθώμεν' ὑπὲρ ἐχϑρῶν καὶ μισούν- 
των ἡμᾶς δεηθῶμεν" ὑπὲρ τῶν διω- 
κόντων ἡμᾶς διὰ τὸ ὄνομα τοῦ ) Κυρίου 
δεηθῶμεν, ὅ ὅπως ὁ Κύριος πραῦνας τὸν 
θυμὸν αὐτῶν διασκεδάσῃ τὴν kad? 
ἡμῶν ὀργήν" ὑπὲρ τῶν ἔξω 6 ὄντων καὶ 
πεπλανημένων δεηθῶμεν, ὅπως ὁ Κύ- 
plos αὐτοὺς ἐπιστρέψῃ" τῶν νηπίων 
τῆς ἐκκλησίας μνημονεύωμεν, ὅπως 6 
Κύριος τελειώσας αὐτὰ ἐν τῷ φόβῳ 
αὐτοῦ εἰς μέτρον ἡλικίας ἀγάγῃ; ὑπὲρ 
ἀλλήλων δεηθῶμεν, ὅπως ὁ Κύριος 
τηρήσῃ ἡμᾶς καὶ φυλάξῃ τῇ αὐτοῦ 
χάριτι εἰς τέλος, καὶ ῥύσηται ἡμᾶς 
τοῦ πονηροῦ καὶ πάντων τῶν σκανδά- 
λων τῶν ἐργαζομένων τὴν ἀνομίαν, 
καὶ σώσῃ εἰς τὴν βασιλείαν αὐτοῦ τὴν 
ἐπουράνιον" ὑπὲρ πάσης ψυχῆς Χρι- 
στιανῆς δεηθῶμεν. Σῶσον καὶ ἀνά- 
στησον ἡμᾶς ὁ Θεὸς τῷ ἐλέει σου. 
—It. 1. 2. ©. 57. (Cotel. ibid. p. 
265.) Kai pera τοῦτο προσευχέ- 
σθω ὁ διάκονος ὑπὲρ τῆς “ἐκκλησίας 
ἀπάσης, καὶ παντὸς τοῦ κόσμου, καὶ 
τῶν ἐν αὐτῷ μερῶν, καὶ expoprov" 
ὑπὲρ τῶν ἱερέων, καὶ τῶν ἀρχόντων, 
ὑπὲρ τοῦ ἀρχιερέως. καὶ τοῦ βασιλέως, 
καὶ τῆς καθόλου εἰρήνης. 


before the oblation. 219 


and that we may render him the continual debt and tribute of 
our prayers. Let us pray for the whole episcopate or com- 
pany of bishops under heaven, that rightly divide the word of 
truth. And let us pray for James, our bishop, and his Churches. 
Let us pray for Clemens, our bishop, and his Churches. Let 
us pray for Kuodius, our bishop, and his Churches: that the 
merciful God would preserve them in safety, honour, and 
length of days for the benefit of his holy Churches; and grant 
them a venerable old age in all piety and righteousness. Let 
us likewise pray for our presbyters. that God would deliver 
them from every absurd and wicked thing, and preserve them 
safe and honourable in their presbytery. Let us pray for the 
whole order of deacons and subdeacons in Christ; that the 
Lord would keep them unblameable in their ministry. Let us 
pray for the readers, singers, widows, and orphans. Let us 
pray for those that live in matrimony and procreation or edu- 
cation of children, that God would have mercy upon them all. 
Let us pray for the eunuchs that walk in holiness. Let us 
pray for those that live in continency or virginity, and lead a 
pious life. Let us pray for those, that make oblations in the 
holy Church, and give aims to the poor. Let us pray for 
those that offer their sacrifices and first-fruits to the Lord our 
God; that the most gracious God would reward them with 
heavenly gifts, and restore them an hundred fold in this world, 
and grant them everlasting life in the world to come; giving 
them heavenly things for their earthly, and for their temporal 
things those that are eternal. Let us pray for our brethren 
that are newly baptized; that the Lord would confirm and 
establish them. Let us pray for our brethren that are af- 
flicted with sickness; that the Lord would deliver them from 
all their distempers and infirmities, and restore them again in 
health to his holy Church. Let us pray for all those that 
travel by sea or by land. Let us pray for those that are in 
the mines, and in banishment, and in prison and in bonds for 
the name of the Lord. Let us pray for our enemies and those 
that hate us. Let us pray for those that persecute us for 
the name of the Lord: that the Lord would mitigate their 
fury, and dissipate their anger conceived against us. Let us 
pray for those that are without, and led away with error, that 
the Lord would convert them. Let us remember the in- 





220 The prayers XV. i 


fants of the Church; that the Lord would perfect them in his 
fear, and bring them to the measure of adult age. Let us 
pray mutually for one another ; that the Lord would keep and 
preserve us by his grace unto the end, and deliver us from the 
evil one, and from all the scandals of those that work iniquity, 
and conduct us safe to his heavenly kingdom. Let us pray for 
every Christian soul. Save us, O God, and raise us up by thy 
mercy !7 

It is here to be supposed, that as in the former prayers for 
the catechumens and penitents!2, so here at the end of every 
petition, the people answered, Κύριε ἐλέησον, Lord have mercy 
upon them! or, as it is in the close of this prayer, Save them, 
O God, and raise them up by thy mercy ! 

Any one that will compare either our Litany, or the Prayer 
for the whole state of Christ’s Church in the beginning of our 
communion-service, will readily perceive that there is a near 
affinity between them and this general form of the ancient 
Church. We have not so complete a form either in Chryso- 
stom’s genuine works, or any other ancient writer, to compare 
this with, as we did before in considering the form for the 
catechumens: but there are two very ancient forms of such a 
prayer without any addition of invocation of saints still pre- 
served, one in the Ambrosian Liturgy, and the other in an 
ancient office, transcribed by Wicelius out of the hbrary of 
Fulda, which, because they come near this ancient form in the 
Constitutions, I will here insert in the margin for the use of 
the learned reader, out of Pamelius’s Liturgies, tom. 3. p. 307, 
and Cardinal Bona’s Rerum Liturgicarum, lib. 2. cap. 4. n. 3,'° 

12 See b. 14. ch. 6, preceding. col. dextr.) Auctor Antiquitatum Li- 

13 [Juxt. Ed. Venet. 1764. (p. 208. turgicarum,tom. 3. pag. 307.* harum 


* [My learned ancestor, who makes his statement upon the authority of Bona, 
from whom both these formule are taken, was in error in supposing, (as he seems 
to have done in saying, owt of Pamelius’s Liturgics, tom. 3. p, 307,) that the 
Cardinal derived his information from that source ; for there is no third volume 
of that work, neither is the first of these formu/@e to be found in Pamelius at all. 
The truth is Bona referred to the Liturgicarum Antiquitatum Arcana, δ. 
which was published anonymously, (Duaci, ex typographia Baltasar. Belleri, 1605, 
3 voll. 8vo.) but has since been attributed to / ‘underhaer. See Barbier’s Dic- 
tionnaire des Anonymes. ‘This book is at the Bodleian and at the British 
Museum; and at p. 307. of v. 3, exactly as cited by Buna, the first of the 
formule occurs, being introduced thus .... Cujusmodi sunt ila, que ex Litania 
vetustissima Bibliotheca Fuldensis transeripsit Wicelius,—Dicamus omnes, &c. 
At the end he adds,—Atque hee Wicelius transcripsit ut partem litaniurum, in 
quibus explicandis nune versamur, quamvis mihi magis probetur hance litaniam 
esse litaniam missalem, cujusmodi sunt nonnulle in Quadragesima in Officio 


before the oblation. 


221 


and then see what remains of this ancient prayer we meet with 


in the undoubted writings of the Fathers. 


precum hanc formulam affert, quam 

Missalem Litaniam vocat, ex antiquo 

codice Bibliothecee Fuldensis a Wi- 

celio transcriptam. 
1. In Codice Fuldensi 
Missalis. 

Dicamus omnes ex toto corde tota- 
que mente, Domine miserere. 

Qui respicis terram, et facis eam 
tremere, Oramus te, Domine, ez- 
audi et miserere. 

Pro altissima pace et tranquillitate 
temporum nostrorum, Oramus 
te, Domine, &c. 

Pro Sancta Ecclesia Catholica, que 
est a finibus usque ad terminos 
orbis terrarum, Oramus te, Do- 
mine, &c. 

Pro patre nostro episcopo, pro om- 
nibus episcopis ac presbyteris et 
diaconis, omnique clero, Oramus 
te, Domine, &c. 

Pro hoc loco et habitantibus in eo, 
Oramus te, Domine, &c. 

Pro piissimo imperatore et toto Ro- 
mano exercitu, Oramus te, Do- 
mine, &c. 

Pro omnibus, qui in sublimitate con- 
stituti sunt, pro virginibus, viduis, 
et orphanis, Oramus te, Do- 
mine, &c. 

Pro penitentibus et catechumenis, 
Oramus te, Domine, &c. 

Pro his, qui in Sancta Ecclesia 
fructus misericordie largiuntur. 
Domine Deus virtutum, exaudi 
preces nostras. Oramus te, Do- 
mine. 


Litania 


Sanctorum Apostolorum et Mar- 


tyrum memores sumus, ut oran- 
tibus eis pro nobis veniam mere- 
amur. Oramus te, Domine. 

Christianum ac pacificum nobis fi- 
nem concedi a Domino compre- 
cemur. Presta, Domine, presta. 

Et divinum in nobis permanere vin- 
culum caritatis Dominum com- 
precemur. Presta, Domine, pre- 
sta. 


Ambrosiano et plurime in omnibus Missis Grecorum. 


For, though none 


Conservare sanctitatem ac puritatem 
Catholic fidei, Sanctum Deum 
comprecemur. Presta, Domine, 
presta, 

Dicamus omnes, Domine, exaudi et 
miserere. 


2. Altera formula ex Ritu Ambro- 
siano in Dominica prima Qua- 
dragesimz, incipiente diacono, 
et choro respondente. 

Divine pacis et indulgentiz munere 
supplicantes ex toto corde et ex 
tota mente precamur te. Domine, 
miserere. 

Pro Ecclesia Sancta Catholica, que 
hic et per universum orbem dif- 
fusa est, precamur te. Domine, 
miserere. 

Pro papa nostro N. et pontifice nos- 
tro N. et omni clero eorum, om- 
nibusque sacerdotibus ac ministris 
precamur te. Domine, miserere. 

Pro famulis tuis, N. imperatore et 
N. rege, duce nostro, et omni ex- 


ercitu eorum precamur te. Do- 
mine, miserere. 
Pro pace ecclesiarum, vocatione 


gentium, et quiete populorum, 
precamur te. Domine, miserere. 

Pro civitate hac et conservatione 
ejus, omnibusque habitantibus in 
ea precamur te. Domine, miserere. 

Pro aéris temperie, ac fructu et foe- 
cunditate terrarum precamur te. 
Domine, miserere. 

Pro virginibus, viduis, orphanis, 
captivis, ac peenitentibus, preca- 
mur te. Domine, miserere. 

Pro navigantibus, iter agentibus, in 
carceribus, in vinculis, in metallis, 
in exsiliis constitutis, precamur te. 
Domine, miserere. 

Pro iis, qui diversis infirmitatibus 
detinentur, quique spiritibus vex- 
antur immundis, precamur te. 
Domine, miserere. 

Pro iis, qui in Sancta Ecclesia tua 
fructus misericordiz largiuntur, 


The second formula, 


with some slight variations, does occur in Pamelius, whence Bona probably took 
it, (Ὁ. 1. p. 328.) under the title of Ambrosiane Misse Ritus et Ordo Dom, 


OQuadrag. dicta Samaritana, Kv.) 


| 


229 The prayers XV.% 
of them give us the same form entire, yet one may easily per- 
ceive by the near alliance of the fragments that remain, that 
they all refer to the same original. For there are, both in 
Chrysostom and other writers, several fragments of such a 
prayer, and plain intimations that either this or a like form 
was in use in many Churches. And therefore it will not be 
amiss to collect these references and fragments before we pro- 
ceed any further. 

3. St. Chrysostom, in one of his sermons spoken to the people 
of Antioch", plainly shows that they had such a form of 
bidding-prayer in use in that Church: for he relates some of 
the petitions of it, which are so like the form in the Constitu- 
tions, that he will not judge amiss that thinks the Author of 
the Constitutions had his form from the same original, whence 
we are sure St. Chrysostom had his, viz. the Liturgy of the 
Church of Antioch: ‘ For,’ says he, ‘ when you all in common 
hear the deacon bidding this prayer, and saying, Let us pray 
for the bishop and for his old age, and for grace to assist him, 
that he may rightly divide the word of truth, and for those 
that are here, and those that are in all the world! you refuse 
not to do what is commanded you, but offer your prayers with 
all fervency, as knowing what power there is in common 
prayer. They that are initiated know what I say. For this is 
not yet allowed in the prayer of the catechumens: for they are 
not yet arrived to this boldness and liberty of speech. But the 
deacon, who ministers in this office, exhorts you to make 
prayers for the whole world, and for the Church extended 
from one end of the earth to the other, and for all the bishops 


The form 
of this sort 
of prayers 
in the Con- 
stitutions, 
compared 
with the 
fragments 
that occur 
in Chry- 
sostom, and 
other 
writers. 


Domine, miserere. 


precamur te. 
Exaudi nos in omni oratione atque 
deprecatione nostra, precamur te. 
Domine, miserere. 
Dicamus omnes. Domine, miserere. 
14 Hom. 2. de Obscurit. Propheti- 
arum. t.3. p. 940. (t. 6. p. 188 a.) 
Κοινῇ δὲ πάντες ἀκούοντες τοῦ δια- 
κόνου τοῦτο κελεύοντος, καὶ λέγον- 
τος, δεηθῶμεν ὑ ὑπὲρ τοῦ ἐπισκόπου, καὶ 
τοῦ γήρως, καὶ τῆς ἀντιλήψεως, καὶ 
ἵνα ὀρθοτομῇ τὸν λόγον τῆς ἀληθείας, 
καὶ ὑπὲρ τῶν ἐνταῦθα, καὶ ὑπὲρ τῶν 
ἁπανταχοῦ, οὐ παραιτεῖσθε ποιεῖν τὸ 
ἐπίταγμα" ἀλλὰ μετ᾽ ἐκτενείας ἀνα- 
φέρετε τὴν εὐχὴν. εἰδότες τῆς ὑμετέ- 


ρας συνόδου τὴν δύναμιν" ἴσασιν. οἱ, 
μεμυημένοι τὰ λεγόμενα" τῇ γὰρ εὐχῇ 
τῶν κατηχουμένων οὐδέπω τοῦτο ἐπι- 
τέτραπται" ἐπειδὴ οὐδέπω πρὸς τὴν 
παρρησίαν ἔφθασαν ταύτην᾽ ὑμῖν δὲ 
καὶ ὑπὲρ τῆς οἰκουμένης, καὶ ὑπὲρ τῆς 
ἐκκλησίας, τῆς μέχρι περάτων τῆς γῆς 
ἐκτεταμένης, καὶ ὑπὲρ, τῶν διοικούν- 
των αὐτὴν ἐπισκόπων ἁπάντων παρα- 
κελεύεται ποιεῖσθαι τὰς δεήσεις ὁ ὁ ταύ- 
ταις διακονῶν, καὶ ὑπακούετε μετὰ 
προθυμίας, ἔργῳ μαρτυροῦντες, ὅτι 
μεγάλη τῆς εὐχῆς ἡ δύναμις, τῆς ἐν 
ἐκκλησίᾳ ἀπὸ τοῦ δήμου συμφώνως 
ἀναφερομένης. ἐστίν. 





§ 3: 


before the oblation. 223 


that rule and govern it; and ye obey with readiness, testifying 
by your actions that great is the power of prayer, when it is 
offered up by the people with one voice in the church.’ Here 
we may observe, that this was the bidding prayer: for it was 
done by the celewsma'®, or call and admonition of the deacon, 
telling them what they were to pray for. Then again, that it 
was a prayer peculiar to the communicants, and used only in 
the communion-service : for the catechumens were not allowed 
to join in it. And further, that the petitions for the whole 
world, for the Church over all the earth, for all bishops where- 
soever governing the Church, and particularly for the bishop 
of the place, that he might live to a good old age, and have the 
help of God’s grace to enable him rightly to divide the word of 
truth, are the same petitions that occur in the Constitutions : 
which makes it evident that these forms of bidding prayer 
were then commonly used in the Catholic Church. Chrysostom, 
in another place!®, speaks of this same prayer as performed in 
common, both by ministers and people; and by both of them 
in the posture of kneeling or prostration. For giving an ac- 
count of the several prayers of the Church, in which the people 
bear a part with the minister, he says, ‘they prayed in com- 
mon for persons possessed with evil spirits, and for the peni- 
tents; and then, after they were excluded who could not par- 
take of the holy table, they made another prayer, in which 
they all fell prostrate upon the earth together, and all in like 
manner rose up together.’ This is a plain reference to that 
bidding prayer, before which the deacon commanded all to fall 
down upon the ground, and make those several petitions in 
that posture, and then gave the signal to rise again, by saying, 
᾿Αναστῶμεν, Let us rise! as it is worded in the Constitutions. 
Chrysostom has many other passages, which speak of prayers 
for the whole state of the Church, for bishops, for the universe, 
and the public peace; but because these refer more peculiarly 
to the prayer immediately following the consecration and obla- 


[15 Compare b. 14. ch. 2. 8.4. p. τῶν ἱερῶν περιβόλων τοὺς οὐ Swape- 
80. n.60., where some appropriate vous τῆς ἱερᾶς μετασχεῖν τραπέζης, é- 
remarks are made on this word. τέραν δεῖ γενέσθαι εὐχήν" καὶ πάντες 
Ep. | ὁμοίως ἐπ᾽ ἐδάφους κείμεθα, καὶ πάν- 

16 Hom. 18. in 2 Cor. p. 872. (t. τες ὁμοίως avicrdpeOa.—See before, 
10. p. 568 b.) Πάλιν ἐπειδὰν εἴρξομεν Ὁ. 13. ch. 6. 5.9. ν. 4. p. 472. π. 27. 


224 The prayers XV. oH 


tion where a more solemn commemoration of all states was 
again made, I will refer the notice of them to the discourse 
upon that prayer in its proper place. 

However, I cannot omit mentioning one remarkable thing 
more out of St. Chrysostom, relating to this prayer; which is, 
that this prayer was esteemed so much the common-prayer of 
the people, that the children of the Church were particularly 
enjoined to bear a part in it. For, in one of his Homilies upon 
St. Matthew!7, speaking first of the prayer for the demoniacs, 
secondly of the prayer for the penitents, thirdly of this prayer 
for the communicants, he observes, ‘that the two former were 
offered by the people alone, as intercessors for merey for 
others; but this prayer, which was for themselves, was pre- 
sented also by the innocent children of the people, crying to 
God for mercy: it being supposed that their innocency and 
humility, the imitation of which qualifies men for the kingdom 
of heaven, were good recommendations of their prayers, when 
they solemnly implored the divme mercy. Which plainly 
shows that this was a general prayer of all degrees of persons 
in the Church. We may note further out of St. Austin, that 
the Universal Church, or the greatest part of it, had such 
prayers preceding the consecration of the eucharist, which 
were properly called precationes, or deprecationes, supplica- 
tions for themselves and others; and communis oratio, com- 
mon prayer, because they were performed by the common 
voice of the deacon and the people. In one of his Epistles!*, 
he divides the whole service of the Church into these five 
parts: 1. Singing of psalms; 2. Reading of the Scriptures ; 
3. Preaching; 4. The prayers of the bishops and presbyters ; 
5. The common prayers indited by the voice or direction of 
the deacons: which were the bidding-prayers we are now dis- 
coursing of. Whence we learn the meaning of the deacon’s 
being said indicere communem orationem; that 1t means not 


17 Hom. 71. al. 72. in Matth. p. 18. (t.2. p. 142 b, 6.) Quando au- 
624. (t.7. p. 699 e.).... Καὶ ἡ τρίτη tem non est tempus, cum in ecclesia 
δὲ πάλιν εὐχὴ ὑπὲρ ἡμῶν αὐτῶν καὶ fratres congregantur, sancta cantan- 
αὐτὴ τὰ παιδία [τὰ dupa] τοῦ δήμου di, nisi cum legitur, aut disputatur, 
προβάλλεται, τὸν Θεὸν ἐπὶ ἔλεον ma- aut antistites clara voce deprecatur, 
ρακαλοῦντα. See v. 4. p. 464. n.g8. aut communis oratio yoce diaconi 

18 Ep. rig. [al.55.] ad Januar. c.  indicitur? 


§ 3. 


C 


before the oblation. 


ws 


25 


barely his commanding them to pray, but his going before 
them in a form of words, to which they might join their com- 
mon responses. 

In another Epistle!9, he divides the communion-service into 
four parts, according to that division of St. Paul, (1 Tim. 2, 1.) 
“T exhort therefore, that first of all, supplications, prayers, in- 
tercessions, and giving of thanks, be made for all men ;” taking 
supplications for these common prayers made for all men 
before the consecration of the elements; and prayers, in the 
Greek called εὐχαὶ, for the prayers of consecration, of which 
the Lord’s Prayer was one, because the people did then so- 
lemnly dedicate themselves to Christ, which is the most com- 
mon notation of the word εὐχὴ, a vow. By intercessions, he 
understands the benedictions of the people by imposition of 
hands, used at that time by the bishops and other chief minis- 
ters, recommending them to the mercy of God; and by thanks- 
giving, the doxologies and returns of praise after the partici- 
pation was over. So that here we have a plain account of the 
Church’s service ; and particularly, that the prayers before the 
consecration were those solemn addresses which were made 
chiefly by the deacon and people, and therefore were called 
communis oratio voce diaconi indicta,—the common prayers 
of the people, enjoined and ordered by the bidding of the 
deacon. In another place he mentions some of the particulars 
then prayed for. For, writing to one Vitalis of Carthage, 
who maintained that infidels were not to be prayed for, he 


19 Td. Ep.59. [al.149.] ad Paulin. 
quest. 5. (Ὁ. 2. p.509 c.) Sed eligo 


peractis, et participato tanto sacra- 
mento, gratiarum actio cuncta con- 


in his verbis hoc intelligere, quod 
omnis vel pene omnis frequentat 
ecclesia, ut precationes accipiamus 
dictas, quas facimus in celebratione 
sacramentorum, antequam illud,quod 
est in Domini mensa, incipiat bene- 
dici: orationes, cum benedicitur et 
sanctificatur, et ad distribuendum 
comminuitur, quam totam petitionem 
fere omnis ecclesia Dominica ora- 
tione concludit..... Interpellationes 
autem, sive, ut vestri codices habent, 
postulationes, fiunt cum populos be- 
nedicitur. Tunc enim antistites, 
velut advocati, susceptos suos per 
manus impositionem misericordis- 
sime offerunt potestati. Quibus 


BINGHAM, VOL. V. 


cludit, quam in his etiam verbis ul- 
timam commendavit Apostolus. 

20 Ep. 107. [8]. 217.] ad Vital. p. 
187. (t. 2. p. 799 f.) Exerce [exsere, 
Ed. Bened. secund. MSS. prestan- 
tiores | contra orationes ecclesiz dis- 
putationes tuas, et quando audis sa- 
cerdotem Dei ad altare exhortantem 
populum Dei, orare pro incredulis, 
ut eos Deus convertat ad fidem; et 
pro catechumenis, ut eis desiderium 
regenerationis inspiret ; et pro fide- 
libus, ut in eo, quod esse coeperunt, 
ejus munere perseverent ; subsanna 
pias voces, et dic te non facere quod 
hortatur; id est, Deum pro infideli- 
bus, ut eos fideles faciat, non rogare. 


Q 





226 The prayers XV. τ ἢ 


urges him with the known practice of the Church. “ Dispute 
then,’ says he, ‘against the prayers of the Church; and when 
you hear the priest of God exhorting the people of God at the 
altar to pray for infidels, that God would convert them to the 
faith; and for catechumens, that God would inspire them with 
a desire of regeneration; and for the faithful, that they may 
persevere by his grace in that wherein they have begun; mock 
at these pious words, and say you do not do what he exhorts 
you to do; that is, that you do not pray to God for infidels, 
that he would make them believers.’ Here we see the prayers 
for the conversion of infidels, and the perseverance of believers, 
are the same with those that occur in the Constitutions, and in 
both places are said to be done at the bidding or exhortation of 
the minister. ἃ 

St. Basil also speaks of these prayers under the name of 
κηρύγματα ἐκκλησιαστικὰ, which is not to be understood of 
preaching in the church, but of these prayers, which the dea- 
con, as the common κήρυξ or proclaimer and director of the 
service, appointed the people to make for all orders of men in 
the Church. And so St. Basil himself explains his own mean- 
ing. For writing to a friend?! in a foreign country, he tells 
him it was impossible he should forget him in his prayers, 
unless he should forget the work to which the Lord had ap- 
pointed him. ‘For you,’ says he, ‘who are by the grace of 
God a believer, remember very well the bidding-prayers of 
the Church; how we there pray for all our brethren that 
travel in foreign countries, and for all those that are mustered 
in the camp, and for those that undertake any brave and bold 
thing for the name of the Lord, and for all such as show forth 
any fruits of the Spirit; for all these we make prayers in the 
holy Church.’ And he tells his friend, that he being a person 
singularly eminent, and in all those capacities, as a traveller, 
as a warrior, as a confessor, as a virtuous man, was always re- 


21 Ep. 241. [8]. 155.] (t. 3. part. 2. 


ταῖς στρατίαις ἐξεταζομένων, καὶ ὑπὲρ 


p- 353 ¢:) ᾿Επιλαθέσθαι δέ σου ἐν 
προσευχαῖς ἀδύνατον" εἰ μὴ πρότερον 
τοῦ ἔργου ἡμῶν ἐπιλαθώμεθα, εἰς ὃ 
ἔταξεν ἡ ἡμᾶς ὁ Κύριος. Μέμνησαι γὰρ 
πάντως τῶν κηρυγμάτων τῶν ἐκκλησι- 
αστικῶν, πιστὸς OY τῇ τοῦ Θεοῦ χά- 
pire’ ὅτι καὶ ὑπὲρ τῶν ἐν ἀποδημίαις 
ἀδελφῶν δεόμεθα, καὶ ὑπὲρ τῶν ἐν 


[τῶν] παρρησιαζομένων διὰ τὸ ὄνομα 
Κυρίου, καὶ ὑπὲρ τῶν τοὺς πνευματι- 
κοὺς καρποὺς ἐπιδεικνυμένων, ἐν τῇ 
ἁγίᾳ ἐκκλησίᾳ τὰς εὐχὰς ποιούμεθα" 
ὧν πάντως ἐν τοῖς πλείοσιν [8]. χρό- 
νοις] ἢ ἢ καὶ ἐν τοῖς πᾶσι νομίζομεν καὶ 
τὴν σὴν ἐμπεριλαμβάνεσθαι τιμιό- 
τητα. 


ae 


§ 3,4. before the oblation. 227 


membered in the public prayers of the Church. He mentions 
no other particulars, because he had no occasion to specify any 
more but what related to this particular man’s case; but we 
need not doubt but that there were many other such petitions 
in the liturgy of the Church of Czsarea as there were in those 
of Antioch and the African Churches. Czesarius Arelatensis 
also speaks of these bidding-prayers as used in the Gallican 
Churches. For in one of his Homilies?? to the people he ex- 
horts them, ‘that as often as the clergy prayed at the altar, or 
prayer was enjoined by the bidding of the deacon, they should 
bow not only their hearts, but their bodies also. For it was a 
very irregular thing, and unbecoming Christians, that when 
the deacon cried out, Let us bend the knee! the greatest part 
of the people should stand erect like pillars, as he had observed 
them to do in their devotions.’ Here, though we have none of 
the particular petitions, yet there is a plain reference to them, 
and two of the circumstances mentioned, that is, that they 
were to be made kneeling, and by the indiction or direction of 
the deacon. 

4. And in these circumstances they differed from the follow- Of the in- 
ing prayer, made by the bishop or chief minister, which the ee 
Greeks called ἐπίκλησις, the invocation, and the Latins collecta, lowing the 

: - - 4 prayers of 
the collect, because it was the recollection or recapitulation of the people. 
the preceding prayers of the people. As the former prayer 
was said by the deacon and people kneeling, so this was pre- 
sented by the bishop standing. And therefore the deacon was 
used to say immediately after the former prayer, “᾿Εγειρώμεθα, 

Let us rise up, and praying earnestly, let us recommend our- 
selves and one another to the living God by his Christ.’ After 
which, the bishop makes this prayer, as the form runs in the 


Constitutions 23 :— 


22 Hom. 34. (ap. Bibl. Max. t. 8. 
p- 853 b.) Rogo vos et admoneo, 
fratres carissimi, ut quotiescunque 
juxta altare a clericis oratur, aut 
oratio diacono clamante indicitur, 
non solum corda, sed etiam corpora 
inclinetis. Nam dum frequenter, 
sicut oportet, et diligenter attendo, 
diacono clamante, Flectamus genua! 
maximam partem populi velut co- 
lumnas erectas stare conspicio, quod 


Christianis omnino nec licet nec 
expedit. 

23 L. 8. c. 11. (Cotel. v. 1. p. 397.) 
Κύριε παντοκράτορ, ὕψιστε, ὁ ἐν 
ὑψηλοῖς κατοικῶν, ἅγιε ἐν ἁγίοις ἀνα- 
παυόμενε, ἄναρχε, μόναρχε' 6 διὰ 
Χριστοῦ κήρυγμα γνώσεως δοὺς ἡμῖν 
εἰς ἐπίγνωσιν τῆς σῆς δόξης καὶ τοῦ 
ὀνόματός σου, οὗ ἐφανέρωσεν ἡμῖν εἰς 
κατάληψιν" αὐτὸς καὶ νῦν ἔπιδε Ov 
αὐτοῦ ἐπὶ τὸ ποίμνιόν σου τοῦτο" καὶ 


Q 2 


228 The prayers XV. 


“Ὁ Lord Almighty and Most High, thou that dwellest in 
the highest, thou Holy One that restest in thy saints, (or holy 
places,) that art without original, the great Monarch of the 
world; who by thy Christ hast caused thy knowledge to be 
preached unto us, to the acknowledgment of thy glory and 
name, which he hath manifested to our understandings: look 
down now by him upon this thy flock, and deliver it from all 
ignorance and wicked works. Grant that it may fear thee, and 
love thee, and tremble before the face of thy glory. Be mer- 
ciful and propitious unto them, and hearken to their prayers ; 
and keep them unchangeable, unblameable, and without re- 
buke; that they may be holy both in body and soul, not hay- 
ing spot or wrinkle or any such thing ; but. that they may be 
onan and none among them deh Gut or wanting in any re- 
spect. O thou, their Defender, thou Almighty, that regardedst 
not persons, be thou the help of this thy people, whom thou 
hast redeemed with the precious blood of thy Christ. Be thou 
their defence and succour, their refuge and keeper, their im- 
pregnable wall, their bulwark and safety. For no one can 
pluck them out of thy hand. There is no other God lke thee: 
in thee is our hope and strong consolation. Sanctify them by 
thy truth: for thy word is truth. Thou that dost nothing out 
of partiality and favour; thou that canst not be deceived, deli- 
ver them from sickness and infirmity, from sin, from all injury 
and fraud, and from the fear of the enemy, from the arrow 
that flieth by day, and the danger that walketh in darkness ; 


λύτρωσαι αὐτὸ πάσης ἀγνοίας, καὶ πο- 
νηρᾶς πράξεως" καὶ δὸς φόβῳ φοβεῖ- 
σθαί σε, καὶ ἀγάπῃ ἀγαπᾷν oe, καὶ 
στέλλεσθαι ἀπὸ προσώπου δόξης σου. 
Εὐμενὴς αὐτοῖς γενοῦ, καὶ ἵλεως, καὶ 
ἐπήκοος ἐν ταῖς προσευχαῖς αὐτῶν' 
καὶ φύλαξον αὐτοὺς ἀτρέπτους, ἀμέμ- 
TOUS, ἀνεγκλήτους" ἵνα ὦσιν ἅγιοι 
σώματι καὶ ψυχῇ. μὴ ἔχοντες σπῖλον 
ἢ ῥυτίδα ἦ τι τῶν τοιούτων" ἀλλ᾽ ἵ ἵνα 
ὦσιν ἄρτιοι, καὶ μηδεὶς ἐν αὐτοῖς ἢ 
κολοβὸς ἢ ἀτελής. ᾿Αρωγὲ, δυνατὲ, 
ἀπροσωπόληπτε, ,γενοῦ ἀντιλήπτωρ 
τοῦ λαοῦ σου τούτου, ὃν ἐξηγόρασας 
τῷ τιμίῳ τοῦ Χριστοῦ σου αἵματι" 
προστάτης, ἐπίκουρος, ταμίας, φύλαξ, 
τεῖχος ἐρυμνότατον, φραγμὸς, ἀσφά- 

eva’ ὅτι ἐκ τῆς σῆς χειρὸς οὐδεὶς 


ε , ’ > ‘A / > A 
ἁρπάσαι δύναται" οὐδὲ yap ἐστι Θεὸς 
ὥσπερ σὺ ἕτερος" ὅτι ἐν σοὶ ἡ ὑπο- 
μονὴ ἡμῶν. ᾿Αγίασον αὐτοὺς ἐν τῇ 
ἀληθείᾳ σου. ὅτι ὁ λόγος 6 σὸς ἀλή- 
θειά ἐστιν. ᾿Απροσχάριστε, ἀπαραλό- 
γιστε, ῥῦσαι αὐτοὺς πάσης νόσου καὶ 
πάσης “μαλακίας, παντὸς παραπτώμα- 
τος, πάσης ἐπηρείας καὶ ἀπάτης, ἀπὸ 
φόβου ἐχθροῦ, ἀ ἀπὸ βέλους πετομένου 
ἡμέρας, ἀπὸ πράγματος ἐν σκότει δια- 
πορευομένου" καὶ καταξίωσον αὐτοὺς 
τῆς αἰωνίου ζωῆς, τῆς ἐν Χριστῷ τῷ 
Υἱῷ σου τῷ μονογενεῖ, τῷ Θεῷ καὶ 
Σωτῆρι ἡμῶν᾽" δι’ οὗ σοι δόξα καὶ σέ- 
βας, ἐν ᾿Αγίῳ Πνεύματι, νῦν, καὶ ἀεὶ, 
καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. 


᾿Αμήν. 








a 


before the oblation. 229 


and vouchsafe to bring them to eternal life, which is in Christ, 
thy only-begotten Son, our God and Saviour; by whom be 
glory and worship unto thee in the Holy Ghost, now and for 
ever, world without end. Amen!’ 

This, I conceive, is of the same nature with that prayer 
mentioned by the Council of Laodicea2+, as the second of those 
that are said to be made διὰ προσφωνήσεως : for though the 
Author of the Constitutions distinguishes between the deacon’s 
bidding-prayer and the bishop’s invocation, calling the former 
προσφώνησις, and the latter ἐπίκλησις ; yet they both agreed 
in several things to distinguish them from the silent prayer 
that went before. For, first, they were both pronounced au- 
dibly by the minister, so as the whole congregation might join 
with them, either by making responses to every particular pe- 
tition of the deacon’s prayer, or by saying Amen! at the con- 
clusion of the bishop’s prayer: whereas the silent prayers of 
the people were such as every man said privately by himself, 
and might be very different from one another, and sometimes 
were such as were not fit to be heard, because some men 
abused this opportunity to pray to God for revenge upon their 
enemies. Secondly, both these prayers were made at the call 
or admonition of the deacon, and so might have the name of 
προσφώνησις. For he said before the one, Let us fall down 
upon our knees and pray to God! and before the other, Let us 
rise and commend ourselves to (ὐοεί,--παραθώμεθα ἑαυτοὺς τῷ 
@eo! Whence also this and all such prayers of the bishop had 
the name of παραθέσεις, commendations, because they recom- 
mended the people to the mercy and protection of God. As we 
find in one of the canons of the African Code2°, which made 
an injunction that no prayers should be used in the Church 
but such as were authorized by a synod, whether they were 
prefaces, or commendations, or imposition of hands, lest any 
prayers contrary to the faith should surreptitiously creep into 


24 C. 19. See before, s.1. n.1, ἐπιτελεῖσθαι, x.r.A. [Conf. C, Tolet. 
preceding. 4. δ: 12. 815 159: ({: 5. ΡΤ τοι be) 

25 C. τού. [8]. 103.]|(t.2. p.1118e.) Componuntur ergo hymni, sicut 
ἬἬρεσε καὶ τοῦτο, ὥστε τὰς Kekvpw- componuntur misse, sive preces, 
μένας ἐν τῇ συνόδῳ ἱκεσίας, εἴτε οἴμια vel orationes, sive commendationes, 
[3]. προοίμια], εἴτε παραθέσεις, εἴτε sive manus impositiones, &c. Ep. | 
Tas τῆς χειρὸς ἐπιθέσεις, ἀπὸ πάντων 


230 The prayers 
the Church. Where, as by prefaces are meant certain proper 
prayers used at the eucharist; and by imposition of hands, 
prayers made over the penitents or people by way of benedic- 
tion; so by commendations are to be understood partly prayers 
for the catechumens, and partly these prayers of the bishop 


for the people, recommending their persons and prayers and - 


concerns to the favour of God. This canon was first made in 
the Council of Milevis2®, where what the Greeks call παραθέσεις 
is by the Latins called commendationes. But the more usual 
name in the Latin Church was collecte, collects, because these 
prayers of the bishop, which in any part of the service followed 
the joint prayers of the deacon and congregation, were both a 
recollection and recommendation of the prayers of the people. 
In this sense Cassian takes the phrase colligere orationem, 
when, speaking of the service in the Egyptian monasteries and 
Eastern Churches, he says, ‘After the psalms they had private 
prayers, which they said partly standing and partly kneeling. 
Which being ended, he that collected the prayer?’ rose up, 
and then they all rose up together with him; none presuming 
to continue longer upon the ground, lest he should seem rather 
to pursue his own prayers than go along with him who col- 
lected the prayers, or closed up all with his concluding collect.’ 
Where we may observe, that a collect is taken for the chief 
minister’s prayer at the close of some part of divine service, 
collecting and concluding the people’s preceding devotions. As 
here im Cassian it is the close of the ordinary or daily morning 
service, which was the same as the close of that part of the 
communion-service which immediately comes before the con- 
secration, as has been shown before, in speaking of the daily 
morning service, more fully in another place2s. 

Parallel to this passage in Cassian is that of Uranius?9, 
where, speaking of one John, bishop of Naples, who died in 


26 C, 12. (t. 2. Ρ. 1540 6.) Placuit prasumat, ne non tam secutus fu- 


etiam et illud ut preces, vel oratio- 
nes, 5611 misse, ... sive preefationes, 
sive commendationes, &c. 

27 Vid. Cassian. Instit. 1. 2. ¢. 7. 
(Ρ. 19.) Cum autem is, qui oratio- 
nem collecturus est, e terra surrex- 
erit, omnes pariter eriguntur [Δ]. 
surgunt], ita ut nullus....remorari 


isse illius conclusionem, qui precem 
colligit, quam suam celebrasse cre- 
datur. 

28. B.13..ch. 10..v..4. paggas 

29 Vit. Paulin. (part.3. p.729.)... 
Populo orationem dedit, et collecta 
oratione spiritum exhalavit. See be- 
fore, s. 1, n.8, preceding. 


XV. 


iy 





σευ“ 


§ 4. 


before the oblation. 251 
the celebration of divine service, he says, ‘he gave the signal 
to the people to pray, and then, having summed up their 
prayers in a collect, he yielded up the ghost.’ The Council of 
Agde®° in France made it a standing rule for the Gallican 
Churches, ‘that after all other things were performed in the 
daily course of morning and evening service, the bishop should 
conclude the whole office collecta oratione, with his collect, 
and dismiss the people with his benediction.’ From which it 
appears, that these collects among the Latins were the same 
sort of prayers which the Greeks called ἐπικλήσεις and παρα- 
θέσεις, invocations and commendations, with which the bishop 
concluded the prayers of the deacon and people in each distinct 
part of divine service. As we have seen it in the service of 
the catechumens and penitents, and in the offices for the daily 
morning and evening prayer, and here now in this part of the 
communion-service which goes before the consecration. 

Of which [ have nothing more to add, but only a short 
passage of St. Austin3}, who in his Book of the Gift of Perse- 
verance seems plainly to intimate, that it was one petition in 
this prayer, of common use in the African Churches, to pray 
for God’s grace to enable believers to persevere to the end of 
their lives. For, writing of the necessity of grace, to guard 
men against the error of the Pelagians, he puts them in mind 
of the common prayer of the Church, wherein the priest makes 
invocation for the faithful or communicants in these words, 
‘Grant them grace, O Lord, to persevere in thee unto the end.’ 
‘And who is there,’ says he, ‘that, hearing the priest thus 
praying, dares either in word or thought reprehend him, and 
is not rather ready, both with a believing heart and a confess- 
ing mouth, to answer Amen! to such a benediction?” It is ob- 
servable here, first, that this prayer has the same name which 
the Greeks gave it in the Eastern Church, The cnvocation of 


30 C. 30. (t. 4. p. 1388 b.) Et in {. 6. (t.10. p. 855 g.) An quis sacer- 


conclusione matutinarum vel ves- 
pertinarum missarum, post hymnos 
capitella de Psalmis dici [al. dican- 
tur], et plebem [al. plebs] collecta 
oratione ad vesperam ab episcopo 
cum benedictione dimitti [al. dimit- 
tatur]. 

31 De Dono Perseverantie, c. 23. 


dotem super fideles Dominum invo- 
cantem, si quando dixit, Da illis, 
Domine, in te perseverare usque in 
jinem! non solum voce ausus est, 
sed saltem cogitatione reprehendere, 
ac non potius super ejus talem be- 
nedictionem et corde credente et ore 
confitente respondit, Amen ! 


932 The oblations XV. i. 


the bishop or priest over the faithful. And therefore, secondly, 
that it was a part of the communion-service, where such prayers 
were only made. Thirdly, that it was not the deacon’s bid- 
ding-prayer, which had the people’s responses to every par- 
ticular petition, but a prayer to which, in the end, they only 
answered Amen! Fourthly, that it was.a direct invocation of 
God, by way of benediction, such as the bishop used to make, 
and not an exhortation to pray, which was the office of the 
deacon. Fifthly, that the petition in substance is the same 
with that of the bishop’s prayer in the Constitutions*, ‘ Keep 
them unchangeable, unblameable, and without rebuke; that 
they may be perfect both in body and soul, not having spot or 
wrinkle, or any such thing, but that they may be perfect, and 
none among them be found wanting in any respect.’ All which 
circumstances make it highly probable that this prayer, re- 
ferred to by St. Austin, was the very prayer we are speaking 
of as used in the close of the first part of the communion- 
service in the African Churches. These are the footsteps by 
which we are to trace the practice of the ancient Church in 
that part of her devotions which was appropriated to the com- 
municants or believers only, in the entrance of the communion- 
service, and which answers to ‘the Prayer for the whole state 
of Christ’s Church militant here upon earth,’ in the beginning 
of our communion-service, 


Crier. ΤΙ 


Of the oblations of the people, and other things introductory 
to the consecration of the eucharist. 


Of the cus- 1. THE next part of this service was the great thanksgiving 

aed °b- and the consecration of the elements of bread and wine for the 

which the eucharist. With respect to which, because they were generally 

an taken out of the oblations which the people made at the altar, 

the altar. 10 will be necessary to give some account of them, and of the 
elements of bread and wine taken out of them. 

It was an ancient custom, derived from apostolical practice, for 

all communicants, that were of ability, to make their oblations of 


bread and wine, and sometimes other things, at the altar ; out of 


82 See ἢ. 23, preceding. : 





of the people. 233 


which both the elements were taken, and a common feast was 
made for the poor. This the Apostle plainly refers to in that 
reproof which he gives the Corinthians for their excess : (1 Cor. 
11, 21.) “In eating every one taketh before others his own 
supper, and one is hungry, and another is drunken.” Justin 
Martyr 39 takes notice of these oblations, saying, ‘They that 
are wealthy, and they that are willing, give according as they 
are disposed ; and what is collected is Gepesied with the bishop, 
who out of it relieves the orphans and widows, and those that 
are in sickness, or in want, or in bonds, and strangers, and 
travellers: in a word, he is the curator of all that are in need.’ 
Tertullian3* gives the like account of this practice in his time, 
only he distinguishes between the weekly and the monthly 
collection. ‘Every one.’ says he, ‘ offers a small alms monthly, 
or when he will, and as he will, and as he can; for no one is 
compelled, but makes a voluntary collation. This is our bank 
for piety. For it is not expended in feasting and drinking, 
and abusive excesses, but in feeding and burying the poor, in 
providing for orphans that are bereft of them parents, and 
aged people, and such as suffer shipwreck, or languish in the 
mines, or in banishment, or in prison. Only one part of it,’ 
he adds, ‘was spent upon a sober feast of charity, where the 
poor had a right to feed as well as the rich.’ St. Cyprian®5 
also speaks of this when he asks a rich woman, ‘ How she could 
think she celebrated the Lord’s supper, who had no respect to 
the corban; or how she could come into the Lord’s house 
without a sacrifice, and eat part of the sacrifice which the poor 


33 Apol. 2. (p. 98. lin. ult.) Oi εὖ- 
mopovvtes δὲ καὶ βουλόμενοι κατὰ 
προαίρεσιν ἕκαστος τὴν ἑαυτοῦ ὃ βού- 
λεται δίδωσι᾽ καὶ τὸ συλλεγόμενον 
παρὰ τῷ προεστῶτι ἀποτίθεται, καὶ 
αὐτὸς ἐπικουρεῖ ὀρφανοῖς τε καὶ χή- 
pats, καὶ τοῖς διὰ νόσον, ἢ δι’ ἄλλην 
αἰτίαν λειπομένοις, καὶ τοῖς ἐν δεσμοῖς 
οὖσι, καὶ τοῖς παρεπιδήμοις οὖσι ξεξ 
νοις, καὶ ἁπλῶς πᾶσι τοῖς ἐν χρείᾳ 
οὖσι κηδεμὼν γίνεται. 

34 Apol. c. 39. (p. 31 b.) Modicam 
unusquisque stipem menstrua die, 
vel quum velit, et si modo velit, et 
si modo possit, apponit: nam nemo 
compellitur, sed sponte confert. Hac 
quasi deposita pietatis sunt. Nam 


inde non epulis, nec potaculis, nec 
ingratis voratrinis dispensatur, sed 
egenis alendis humandisque, et pue- 
ris ac puellis re ac parentibus desti- 
tutis, jamque domesticis senibus, 
item naufragis: et si qui metallis, 
et si qui in insulis vel in custodiis, 
dumtaxat ex causa Dei sectze, alumni 
confessionis sue fiunt. 

35 De Oper. et Eleemos. p. 203. 
(p. 141.) Locuples et dives es, et 
Dominicum celebrare te credis, quee 
corbonam omnino non respicis; que 
in Dominicum sine sacrificio venis ; 
que partem de sacrificio, quod pau- 
per obtulit, sumis? 


234 


had offered?’ Parallel to which is that of St. Austin34, ‘that 
a man of ability ought to be ashamed to communicate of an- 
other man’s oblation ;’ and therefore he exhorts every one to 
bring their own oblations to be consecrated at the altar. 


The oblations 


What per- = 2, There was a very near alliance and great affinity between 
as oie these oblations and that of the eucharist ; and therefore as they 
page ΠΡῸΣ had the same common name of oblation and sacrifice, so in 
not. many respects the same rules were observed about them. As, 


first, that none but actual communicants should have the privi- 
lege to offer them. For in those days it was a privilege to be 
allowed to make their oblations, and a sort of lesser excommu- 
nication to be debarred from it. They would not receive the 
oblations of persons that were at enmity or variance with their 
brethren 35, neither at the altar, nor into the treasury. And 
this, as Optatus3 tells us, was grounded upon that rule of our 
Saviour, that no men’s gifts should be offered at the altar, but 
those that were seasoned with peace and reconciliation with 
their brethren. “If thou bring thy gift to the altar, and there 
rememberest that thy brother hath ought against thee; leave 
there thy gift before the altar, and go thy way ; first be reconciled 
to thy brother, and then come and offer thy gift.” (Matth. 5, 
23.) For the same reason they refused the oblations of noted 
and known oppressors of the poor, as appears from another 
canon of the [same] Council of Carthage?7; with which agrees 
the rule in the Constitutions, that they should not receive the 


gifts of a thief or an harlot. Which is repeated again 39 with 


34 Serm. 215. de Temp. [al. Serm. 
265. append. | (t.5. append. p. 436f.) 
Oblationes, que in altario conse- 
crentur, offerte : erubescere debet 
homo idoneus, si de aliena oblatione 
communicaverit. 

39) Vid. C. Garth. 4; Ὁ. 92. [({: 2: 
p- 1207 b.) Oblationes dissidentium 
fratrum, neque in sacrario, neque in 
gazophylacio recipiantur. 

36 1, 6. p. 93. (p. 111.) Altaria, 
in quibus fraternitatis munera non 
jussit Salvator poni, nisi que essent 
de pace condita. 

37 C. 94. (t. 2. p-1207 Ὁ.) Eorum, 
qui pauperes opprimunt, dona a sa- 
cerdotibus refutanda. 

38°. 3: Ὁ. 8. (Cotel, vy. Lapses.) 


Ov A ee ΄ ’΄ ς 
UTE yap οι ιερεις TOLAUTNS EKOVOLAT~ 


pov δέξονταί ποτε, οἷον ἅρπαγος, ἢ 
πόρνης. 

99 L. 4. 6. 6. (ibid. p. 294.) Χρὴ δὲ 
τὸν ἐπίσκοπον εἰδέναι, τίνων ,ὀφείλ ει 
δέχεσθαι καρποφορίας, καὶ τίνων οὐκ 
ὀφείλει. Φυλακταῖοι γὰρ αὐτῷ πρὸς 
δόσιν κάπηλοι, οὐ δικαιωθήσεται. γὰρ 
κάπηλος περὶ ἁμαρτίας" περὶ αὐτῶν 
γάρ που καὶ Ἡσαΐας, ὀνειδίζων τὸν 
Ἰσραὴλ, ἔλεγεν, Οἱ κάπηλοί σου μίσ- 
γουσι τὸν οἶνον ὕδατι. Φευκταῖοι δ᾽ 
αὐτῷ καὶ πόρνοι, Οὐ προσοίσεις γὰρ 
τῷ Κυρίῳ μίσθωμα πόρνης" καὶ ἅρ- 
mayes, καὶ τῶν ἀλλοτρίων ἐπιθυμηταὶ, 
καὶ μοιχοί: βδελυκταὶ γὰρ αἱ τούτων 
θυσίαι παρὰ Θεῷ. ᾿Αλλὰ καὶ οἱ ἐκθλί- 
βοντες χήραν, καὶ ὄρφανον καταδυνα- 
στεύοντες, καὶ τὰς “φυλακὰς πληροῦν- 
τες ἀναιτίων, ἢ καὶ τοῖς ἑαυτῶν οἰκέ- 





of the people. 235 


an addition of many other such like criminals. ‘A bishop must 
know whose gifts he ought to receive, and whose not. He 
shall not receive the gifts of fraudulent hucksters, κάπηλοι, for 
an huckster*® shall not be freed from sin. And Ksaias 4 
speaks of these when he upbraids Israel, saying, Thy huck- 
sters mix wine with water. So the Septuagint+? reads it. 
‘ Neither shall he receive the oblations of whoremongers: for 
Thou shalt not offer to the Lord the hire of a whore. (Deut. 
23,18.) Nor the oblations of covetous and adulterers: for the 
sacrifices of such are abomination to the Lord. Nor the obla- 
tions of such as afflict the widow and oppress the fatherless 
by their power, and fill the prisons with innocent persons, and 
evil intreat their servants with stripes, famine, and hard 
bondage; and lay waste whole cities: all such are to be 
ad and their offerings are abominable. He shall also 
refuse all corrupters, and lawyers that plead for injustice, and 

makers of idols and thieves, and unrighteous publicans, and 
those that use frauds in weight or measure; all soldiers that 
are false accusers, and not content with their wages, but oppress 
the poor; all murderers and hangmen, and unrighteous judges, 
drunkards, blasphemers, and abusers of themselves with man- 
kind; all usurers, and in a word, every wicked man that lives 


in rebellion against the will of God.’ 
St. Chrysostom 13 particularly inveighing against oppressors, 


ταις πονηρῶς χρώμενοι, πληγαῖς φημὶ 
καὶ λιμῷ καὶ κακοδουλίᾳ, ἢ καὶ πόλεις 
ὅλας λυμαινόμενοι" φευκταῖοι ἔ ἔστωσάν 
σοι, ὦ ἐπίσκοπε, καὶ αἱ τούτων προσ- 
φοραὶ μυσαραί. “Παραιτήσῃ δὲ καὶ ῥᾳ- 
διουργοὺς, καὶ ῥήτορας ἀδικίᾳ συνα- 
γωνιζομένους, καὶ εἰδωλοποιοὺς, καὶ 
κλέπτας, καὶ τελώνας ἀδίκους, καὶ 
ζυγοκρούστας, καὶ δολομέτρας" καὶ 
στρατιώτην συκοφάντην, μὴ ἀρκού- 
μενον τοῖς ὀψωνίοις, ἀλλὰ τοὺς πένη- 
τας διασείοντα᾽ φονέα τε καὶ δήμιον, 
καὶ δικάστην παράνομον, πραγμάτων 
ἀνατροπέα, ἀνθρώπων ἐπίβουλον, μια- 
ρῶν ἐργάτην, μέθυσον, βλάσφημον, 
κίναιδον, τοκογλύφον᾽ καὶ πάντα ὃντιν- 
οὖν πονηρὸν, καὶ τῇ γνώμῃ τοῦ Θεοῦ 
διαμαχόμενον. 

40 Kcclesiasticus, 26. v. 29. [Ac- 
cording to the Authorized Version : 


A merchant shall hardly keep himself 
from doing wrong; and a huckster 
shall not be freed from sin. — Ac- 
cording to the Septuagint : Μόλις 
eee: al. ἐξαιρεῖται. ἐ ἔμπορος ἀπὸ 
πλημμελείας, καὶ οὐ δικαιωθήσεται 
κάπηλος ἀπὸ ἁμαρτίας. ED. | 

41: (Ch. τ. v. 22. According to the 
Authorized Version: Thy silver is 
become dross, thy wine mixed with 
water. Ep.] 

42 [As cited by the Author of the 
Constitutions. Thy wine seems the 
exact rendering of the Hebrew 
830, from NID, ingurgitavit se, 
mero se obruit. "The Vulgate also 
reads Vinum tuum. Ep.] 

43 Hom.86. al.87. [Ben.85. al. 86. | 
in Matth. Pp. 722. (t. 7. p. 808 a.) 


᾿Ακούσατε, ὅσοι ἀπὸ φόνων δοκεῖτε 


236 The oblations XV. ue i 
who offered alms out of what they had violently taken from . 
others, says elegantly, ‘that God will not have his altar 
covered with tears: Christ will not be fed with robbery ; such 
sort of sustenance is most ungrateful to him ; it is an affront to 
the Lord to offer unclean things to him. He had rather be 
neglected and perish by famine, in his poor members, than live 
by such oblations. The one indeed is cruelty, but the other is 
both cruelty and an affront. It is better to give nothing than 
to give that which is the property of others.’ 

What the Author of the Constitutions observes of idol- 
makers is confirmed by Tertullian‘4, who wrote his whole 
Book of Idolatry in a manner against them, where among 
many other things he says, they that followed that trade were 
not to be admitted into the house of God. And it is very . 
remarkable what St. Ambrose told Valentinian 4°, when he was A 
about to restore the Heathen altars at the intercession of Sym- . | 
machus, that if he so far contributed toward the re-settlement 
of idolatry, the Church would no longer receive his oblations. : 
«What will you answer,’ says he, ‘to the priest, when he shall : 
say unto you, the Church requires not your gifts, because you 
have adorned the temples of the Heathen with your gifts? The 
altar of Christ refuses your oblations, because you have erected 
an altar to the idol-gods.’ By which it is plain they rejected 


εὐποιΐας ποιεῖν, καὶ τιμὴν λαμβάνοντες 
ψυχῶν ἀνθρώπων" ᾿Ιουδαϊκαὶ αὗται αἱ 
ἐλεημοσύναι, μᾶλλον δὲ Σατανικαί. 
Εἰσὶ γὰρ καὶ νῦν, εἰσὶν, οἱ μυρίων ἑτέ- 
pov ἁρπάζοντες ὑπὲρ τοῦ παντὸς ἀπο- 
λογεῖσθαι νομίζουσι, ἂν δέκα χρυσί- 
vous, ἢ ἑκατὸν καταβάλωσι᾽ περὶ ὧν 
καὶ ὁ Προφήτης φησὶν, ᾿Ἐκαλύπτετε 
[ἐκάλυπτον Morel. et quidam MSS. | 
ev δάκρυσι τὸ θυσιαστήριόν μου. Οὐ 
βούλεται Χριστὸς πλεονεξίᾳ τρέφε- 
σθαι, οὐ δέχεται ταύτην τὴν τροφήν" 
τί τὸν Δεσπότην ὑβρίζεις ἀκάθαρτα 
προσάγων αὐτῷ Η βέλτιον λιμῷ τηκό- 
μενον περιορᾷν, ἢ τρέφειν ἀπὸ τοιού- 
των᾽ ἐκεῖνο ὠμοῦ, τοῦτο [καὶ ὠμοῦ] 
καὶ ὑβριστοῦ" βέλτιον μηδὲν δοῦναι, 
ἢ τὰ ἄλλων ἑτέροις.--- πὶ. 72. [Βε- 
ned. 73. al. 72.] in Joan. p. 466. (t. 
8. p. 432 6.) ᾿Ελεημοσύναις yap φησι, 
καὶ πίστεσιν ἀποκαθαίρονται ἁμαρτίαι" 
ἐλεημοσύνην δὲ οὐ τὴν ἐξ ἀδικίας 
λέγω: τοῦτο γὰρ οὐδὲ ἐλεημοσύνη. 


GAN ὠμότης καὶ ἀπανθρωπία" τί γὰρ 
ὄφελος ἐκδύσαι ἕτερον καὶ ἐνδύσαι 
ἕτερον ; ἀπὸ γὰρ οἴκτου τοῦ πράγμα- 
ros ἄρχεσθαι δεῖ. [Conf. Epiphan. 
Expos. Fid. ἢ. 24. (t.1. p. 1107 b.) 
εν νον Προσφορὰς λαμβάνει [ἡ ἐκκλη- 
gia] παρὰ τῶν οὐκ ἀδικούντων, οὐδὲ 
παρανομούντων, ἀλλὰ δικαίως βιούν- 
τῶν. Ep. | 

44 Te Idolol. c. 5. (p. 87 ¢.)..- 
Respondebimus ad excusationes hu- 
jusmodi artificum, quos nunquam in 
domum Dei admitti oportet, si quis 
eam disciplinam norit. 

45 Ep. 30. [al.17.] ad Valentin. (t. 
2. p. 827 a.n. 14.) Quid responde- 
bis sacerdoti dicenti tibi, Munera 
tua non querit ecclesia, quia tem- 
pla Gentilium muneribus adornasti? 
Ara Christi dona tua respuit, quia 
(al. quoniam] aram simulacris fe- 
cisti. 


of the people. 237 


the oblations not only of professed idolaters, but all such as 
were abettors of them, or any ways instrumental in giving aid 
or encouragement to idolatrous practices. 

Again, it was a standing rule among them not to admit the 
oblations of those, who, having a right to communicate, would 
not stay to participate of the communion. ‘This is expressly 
ordered by the Council of EHliberis 16: and the rule extended 
further to all those that for any crime or heresy were excluded 
from communion by the discipline of the Church, or were not 
in full communion with her. Such as all excommunicate per- 
sons, all catechumens, penitents, energumens, and strangers 
that travelled without commendatory letters, and such of the 
clergy as for some lesser offences were reduced to the com- 
munion of strangers. For, as Albaspinzeus notes rightly upon 
that canon, all these were in some measure non-communi- 
cants, as not being in the perfect and full communion of the 
Church. 

The energumens are particularly specified m the next 
canon*7 of that Council, as persons whose oblations should not 
be received, nor their names mentioned at the altar, whilst 
they were actually under the agitation of an evil spirit. And 
all penitents, whilst they were under discipline, were in the 
same class; only they had this privilege, that if they chanced 
to die suddenly, whilst they were doing penance, and were 
desirous to be reconciled, by some canons*® their oblations 
were allowed to be received after death, as a testimony of 


nitentia accepta, in bon vite cursu 
satisfactoria compunctione viventes, 


46©. 28: (τὸ p= 973 6.) ἘΡῚ- 
scopos ab eo placuit, qui non com- 


municat, munera accipere non de- 
bere. 

47 C, 29. (ibid.) Energumenus, qui 
[ab] erratico spiritu exagitatur, hu- 
jus nomen neque ad altare cuin ob- 
latione recitandum, neque permit- 
tendum ut sua manu in ecclesia 
ministret. 

48 Vid. C. Arelatens. 2. c. 12. (t. 
4. p. 1012 d.) De his, qui in peeni- 
tentia positi vita excesserunt, placuit 
nullum communione vacuum debere 
dimitti; sed pro eo, quod honoravit 
penitentiam, oblatio illius suscipia- 
tur.—C. Vasens. 1. [al. 2.] c. 2. 
(t. 3. p. 1457 b.) Pro his, qui, poe- 


sine communione inopinato non- 
nunquam transitu, in agris aut iti- 
neribus preveniuntur, oblationem 
recipiendam, &c.—C. Tolet. 11. 6. 
12. (t.6. Ρ. 554.) De his autem, qui 
accepta peenitentia, antequam recon- 
cilientur, ab hac vita recesserint ; 
quanquam diversitas preeceptorum 
de hoc capitulo habeatur, illorum 
tamen nos sententias placuit sequi, 
qui multiplices numero de hujus- 
modi humanius decreverunt ; ut et 
memoria talium in ecclesiis commen- 
detur, et oblatio pro eorum dedicata 
spiritibus accipiatur. 


238 The oblations XV. 


their reconciliation and admission into the communion of the 
Church again: except they were of that sort of penitents to 
whom the Church thought fit, in the severity of her discipline, 
to deny all external communion at the hour of death; of which 
there are many instances in the Councils of Sardica, Ehiberis, 
and others: for then their oblations were not received either 
living or dying: or else, when they had been so careless as not 
to desire reconciliation at the hour of death; in which case, as 
Pope Leo49 says, ‘ their cause was reserved to the judgment 
of God, in whose hand it was that their life was not prolonged 
till they could have the remedy of communion.’ As to the 
Church, ‘she did not communicate with those after death, with 
whom she did not communicate when they were alive.’ 

Nay, sometimes they would not receive the oblations of 
those that died in their communion, if their last act happened 
to have any thing irregular in it. As appears from a case in 
Cyprian °°, who tells us, that it had been determimed by an 
African synod that no one should appoint any of God’s ministers 
a curator or guardian by his will, because they were to give 
themselves to supplications and prayer, and to attend only 
upon the sacrifice and service of the altar: and therefore, 
when one Geminius Victor had made Geminius Faustinus, a 
presbyter of the Church of Furni, guardian or trustee by his 
last will and testament, Cyprian wrote to the Church of Furni, 
‘that they should make no oblation for him, nor name him in 
the sacrifice of the altar.’ But in after-ages this piece of disci- 
pline was a little moderated in France: for by a canon of the 
second Council of Orleans*! it was ordered, ‘that if any one 
died in the communion of the Church, his oblation should be 
received, though he happened to be slain in some fault, pro- 


49 Ep. 92. ad Rusticum, c. 6. (0. tinum presbyterum ausus sit tuto- 


3. p. 1407 b.) Horum causa Dei ju- 
dicio reservanda est, in cujus manu 
fuit, ut talium obitus non usque ad 
communionis remedium differretur. 
Nos autem, quibus viventibus non 
communicavimus, mortuis commu- 
nicare non possumus. 

50 Ep. 66. [8]. 1.] ad Cler. Furni- 
tan. p. 3. (p. 170.) [deo Victor cum, 
contra formam nuper in Concilio a 
sacerdotibus datam,Geminium Faus- 


rem constituere, non est quod pro 
dormitione ejus apud vos fiat oblatio, 
aut deprecatio aliqua nomine ejus in 
ecclesia frequentetur. 

1 C.14. [al. 15.] (t. 4. p. 1782 a.) 
Oblationem defunctorum, qui in ali- 
quo crimine fuerint interempti, re= 
cipi debere censemus, si tamen non 
ipsi sibi mortem probentur propriis 
manibus intulisse. 





of the people. 239 


vided he had not laid violent hands upon himself.’ But this 
privilege was not allowed the catechumens that died without 
baptism, because they never were perfectly in the communion 
of the Church. Therefore Chrysostom? says, no mention was 
ever made of them after death in the prayers of the Church, 
as was usual for believers, in the oblation or sacrifice of the 
altar: ‘the only thing that could be done for such was to* 
give private alms to the poor.’ If they had not the benefit of 
baptism, they were to be buried as persons who laid violent 
hands upon themselves, or fell by the arm of justice 53, without 
any solemnity of burial or commemoration at the altar. In 
short, the oblations of all persons who were not in actual or 
full communion with the Church were absolutely rejected : 
and therefore those penitents who had gone through all 
the stages of discipline, and were now allowed to stay and 
hear the prayers with the rest of the faithful, were not yet 
allowed to make any oblations, as being not yet fully recon- 
ciled to the communion of the altar. Upon this account 
the ancient Canons*! style them xowwvotvtas χωρὶς προσφορᾶς, 
such as communicated in prayers only, without any oblation. 
But this was more precisely observed in the beginning of 
their censures: for if a great delinquent, an heretic or 
other excommunicate person, would have given his whole 
estate to the Church, in such a case they would not accept his 
oblation. 

There goes an Epistle under the name of St. Austin to Count 


52 Hom. 3 in Phil. p.1225. (t.11. 
p- 217 f.) ... Πῶς ov δυσωπήσομεν 
ὑπὲρ τούτων τὸν Θεὸν παρακαλοῦντες: 
ἀλλὰ τοῦτο μὲν περὶ τῶν ἐν πίστει 
παρελθόντων" οἱ δὲ κατηχούμενοι οὐδὲ 
ταύτης καταξιοῦνται τῆς παραμυθίας, 
ἀλλὰ ἀπεστέρηνται πάσης τῆς τοιαύ- 
τῆς βοηθείας, πλὴν μιᾶς τινός" ποίας 
δὲ ταύτης ; ἔνεστι πένησιν ὑπὲρ αὐτῶν 
διδόναι. 

53 Vid. C. Bracar. 1. c. 35. [al. 
Bracar. 2. c. 17.] (t. 5. p. 841 6.) 
Catechumenis sine redemptione bap- 
tismi defunctis, simili modo, non ob- 
lationis sanctz commemoratio, ne- 
que psallendi impendatur officium. 

64 Vid. C. Nicen. c. 11. (t. 2. p. 

45 ἃ.) Ὅσοι οὖν γνησίως μεταμέλον- 
ται, τρία ἔτη ἐν ἀκροωμένοις ποιήσου- 


σιν οἱ πιστοὶ, καὶ ἑπτὰ ἔτη ὑποπε- 
σοῦνται" δύο δὲ ἔτη χωρὶς προσφορᾶς 
κοινωνήσουσι τῷ λαῷ τῶν προσευχῶν. 
--Ο. Ancyr. ©. 4. ({τ τ Ρ: 1457 6.) 
Περὶ τῶν πρὸς βίαν θυσάντων. . €00- 
ξεν ἐνιαυτὸν ἀκροᾶσθαι, ὑ ὑποπεσεῖν δὲ 
τρία ἔτη, εὐχῆς δὲ μόνης κοινωνῆσαι 
ἔτη δύο, καὶ τότε ἐλθεῖν ἐπὶ τὸ τέλειον. 
—C.5. (ibid. d.) Εἰ ἐπλήρωσαν τὸν 
τῆς ὑποπτώσεως τριετῆ χρόνον, “χωρὶς 
προσφορᾶς δεχθήτωσαν" εἰ δὲ μὴ ἔφα- 
γον, δύο ὑποπεσόντες ἔτη. τῷ τρίτῳ 
κοινωνησάτωσαν χωρὶς προσφορᾶς. - 
C.8. (ibid. p. 1460 c.) Οἱ δὲ devre- 
pov καὶ τρίτον θύσαντες μετὰ βίας, 
τετραετίαν ὑποπεσέτωσαν, δύο δὲ ἔτη 
χωρὶς προσφορᾶς κοινωνησάτωσαν, 
καὶ τῷ ἑβδόμῳ τελείως δεχθήτωσαν. 


240 The oblations XV. = 


Boniface®>, wherein he tells him, ‘he had forbidden all his 
clergy to accept the oblation of his house, and interdicted him 
all communion, till he had done penance for a certain bold 
attempt, and offered to God first the sacrifice of an humble 
and contrite heart for his error.’ The epistle probably is not 
St. Austin’s, but it contains nothing disagreeable to the disci- 
pline of those times, when the greatest gift would not be ac- 
cepted from an emperor, if he were an heretic, or under the 
censure of excommunication. As it is clear, not only from 
what has been observed [just] before out of St. Ambrose’s 
Epistle to Valentinian, but from what Gregory Nazianzen°® 
says of St. Basil, that he refused the oblations of the Emperor 
Valens, ‘because he was a professed enemy of the divinity of 
Christ, and a furious defender of the Arian heresy.’ So Libe- 
rius refused the offering of Eusebius, the Arian statesman 
under Constantius, as we are told by Athanasius*7 and Theo- 
doret>*, who report the story with all its circumstances in this 
manner. ‘ When Constantius drove Liberius into banishment 
because he would not subscribe the condemnation of Athana- 
sius with the Nicene faith, he sent him five hundred shillings 
(ὁλοκοτίνους) to bear his charges. But Liberius bid the mes- 
senger that brought them return them to the emperor, for his 


55 Ep. 6. [4]. 187.] ad Bonifac. 
(t.2. append. p.3 c.) Oblatio vero 
domus tue a clericis ne suscipiatur, 
indixi, communionemque tibi inter- 
dico, donec ... pro hoe facto corde 
contrito et humiliato dignum offeras 
sacrificium Deo. 

56 Orat. 20. de Laud. Basil. (t. 1. 
Ρ- 351 Cc.) Ἐπεὶ δὲ τὰ δῶρα τῇ θεΐᾳ 
τραπέζῃ προσενεγκεῖν ἔδει, ὧν αὐτουρ- 

ὃς ἢν, συνεπελάβετο δ᾽ οὐδεὶς, ἃ ὥσπερ 
nv ἔθος, ἄδηλον ὃν. εἰ προσήσεται, 
τηνικαῦτα τὸ πάθος γνωρίζεται, κ-τ.λ. 

57 Ep. ad Solitar. Vit. Agent. p. 
832. (t. 1. part. 1. p. 288 d. n. 25.) 
Kakeivos ταχέως προσδοκήσας διὰ 
Λιβερίου πάντας ἕλκειν πρὸς ἑαυτὸν, 

γράφει, καὶ πέμπει σπάδοντα Εὐσέβιόν 
τινα καλούμενον μετὰ γραμμάτων. καὶ 
δώρων, ἵ ἵνα τοῖς μὲν δώροις κολακεύσῃ, 
τοῖς δὲ γράμμασιν ἀπειλήσῃ.. - Εἶτα 
ἐπιδεικνὺς τὰ δῶρα, ae Oe, καὶ 
χειρῶν ἥπτετο λέγων, Τίσθητι βασι- 
λεῖ καὶ ταῦτα δέξαι. ‘O δὲ ἐπίσκοπος 


λόγῳ πείθων ἐδίδασκε. κ. τ.λ. 
ὅδ L. 2. c. 16. (v. 3. P-95- 15 τ 

‘O βασιλεὺς iver κληθέντος NeGegten 
καὶ μὴ μετατεθέντος Tov λογισμοῦ. 
εἶπεν ἐξορισθῆναι εἰς τὴν Βέροιαν τῆς 
Θράκης" ἐκβάντος Διβερίου, ὁ βασι- 
λεὺς ἀπέστειλε πεντακοσίους ὁλοκοτί- 
νους αὐτῷ εἰς δαπάνας" Διβέριος. δὲ 
εἶπε τῷ κομίσαντι, λπελθε, δὸς αὐτὰ 
τῷ βασιλεῖ: χρείαν γὰρ ἔχει δοῦναι 
τοῖς στρατιώταις αὐτοῦ. Ὁμοίως. καὶ 
ἡ βασίλισσα ἔπεμψεν αὐτῷ τὰ αὐτά" 
Λιβέριος. εἶπεν, ᾿Απόδος αὐτὰ τῷ βασι- 
dew χρείαν γὰρ αὐτῶν ἔχει εἰς τὴν τῶν 
στρατῶν ἐξοδίασιν. ᾿Εὰν δὲ μὴ χρείαν 
ἔχῃ ὁ βασιλεὺς, δότω αὐτὰ τῷ Αὐξεν- 
τίῳ καὶ ᾿Επικτήτῳ᾽ χρείαν γὰρ ἔχουσι 
τούτων. ‘Qs δὲ map αὐτῶν οὐκ ἔλα- 
Bev, Εὐσέβιος ὁ εὐνοῦχος προσφέρει 
αὐτῷ ἑτέρους" Διβέριος δὲ εἶπεν αὐτῷ, 
Τὰς ᾿ἐκκλησίας τῆς οἰκουμένης ἠρήμω- 
σας, καὶ ὡς καταδίκῳ ἐλεημοσύνην μοι 
προσφέρεις" ἄπελθε, πρῶτον γενοῦ 
Χριστιανός. 





of the people. 241 


Co 


soldiers had more need of them. The empress also sent him 
the same sum, which he returned to the emperor with a like 
answer, that he might keep them for his own expeditions. 
Last of all, when he had refused both the former, Eusebius the 
eunuch was sent to make him another offer. To whom Libe- 
rius replied, Thou hast harassed and laid waste the Churches 
over all the world, and dost thou now offer me an alms as a 
condemned criminal? But go thou first, and learn to become 
a Christian.’ It is no less remarkable what Tertullian 59 tells 
us of the Church’s treatment of Marcion, the heretic, when he 
was excommunicated with Valentinus for his heresy : ‘They 
east him out with his two hundred sestertia, which he had 
brought into the Church.’ They were so far from receiving 
the gifts of such men, that they rejected them with scorn, as 
St. Peter did Simon Magus: “Thy money perish with thee !” 
[Acts 8, 20.] or as Abraham rejected the gifts of the king 
of Bé dui, saying, “I will not take from a thread to a shod. 
latchet; I will not take any thing that is thine, lest thou 
shouldest say, I have made Abraham rich.” [Gen. 14, 23.] 

3. And as they thus made a distinction in the persons of what obla- 
whom they received, so, secondly, they made a distinction in tar τὶ 
the oblations themselves which were to be received. For the at the altar, 
most ancient custom was only to offer such things at the altar aoe Ν ΝΣ 
as were proper for the service of the altar. To this purpose 
there are several canons among those called the Apostolical 
Canons. One® says, ‘No bishop or presbyter under pain of 
deposition shall offer any thing in the sacrifice on the altar 
contrary to the Lord’s command, as honey, milk, or strong 
beer instead of wine, or birds, or living creatures, excepting 
only the first-fruits of corn and grapes in their proper season.’ 
Another 51 forbids any thing to be brought to the altar ‘ besides 
oil for the lamps, and incense in the time of the oblation.’ 


4 A . A as A " 
δευτὰ, ἢ ὄρνεις, ἢ ζῶά τινα, ἢ ὄσπρια, 
ς Ν ἣν , / 
ὡς παρὰ τὴν διάταξιν, καθαιρείσθω. 


61 Ὁ. 4. (Cotel. fe: 2. ibid.). . 


59 De Prescript. c. 30. (p. 212 c.) 
. Semel et iterum ejecti: Marcion 
quidem cum ducentis sestertiis, que 


ecclesie intulerat. 

69 C.3. (Cotel. [e. 2.] v-1. p.437-) 
Εἴ τις ἐπίσκοπος, ἢ πρεσβύτερος παρὰ 
τὴν τοῦ Κυρίου διατάξιν, τὴν ἐπὶ τῇ 
θυσίᾳ, προσενέγκῃ ἕτερά τινα ἐπὶ τὸ 
τοῦ Θεοῦ θυσιαστήριον, ἢ μέλι.. ἢ 
γάλα, ἢ ἀντὶ οἴνου σίκερα, ἢ ἐπιτη- 


BINGHAM, VOL. Υ. 


[Τῷ καιρῷ τῷ δέοντι, | πλὴν νέων ae 

ρων, ἢ στάχυας σίτου, ἢ σταφυλῆς, 
μὴ ἐξὸν ἔστω προσάγεσθαί τι πρὸς τὸ 
θυσιαστήριον, καὶ ἔλαιον εἰς τὴν ἁγίαν 
λυχνίαν, καὶ θυμίαμα τῷ καιρῷ τῆς 
θείας ἀναφορᾶς. 


R 


242 The oblations 


And a third ® orders ‘all other first-fruits to be carried home 
to the bishop and presbyters, to be divided between them and 
the deacons and the resi of the clergy.’ Some of the African 
Canons are to the same purpose. The third Council of Car- 
thage ® orders, ‘ that in the sacraments of the body and blood 
of the Lord, nothing else be offered but what the Lord com- 
manded, that is, bread, and wine mingled with water. Nor in 
the oblation of first-fruits any thing more be offered but only 
grapes and corn.’ The Collections of African Canons, both 
Greek and Latin, give us this canon a little more at large m 
these words: ‘ Nothing shall be offered in the sacraments of 
the body and blood of the Lord, but what the Lord himself 
commanded, that is, bread, and wine mingled with water. 
But the first-fruits, and honey and milk, which is offered on 
one most solemn day for the mystery of infants, though they 
be offered at the altar, shall have their own peculiar benedic- 
tion, that they may be distinguished from the sacrament of the 
body and blood of the Lord. Neither shall any first-fruits be 


offered, but only of grapes and corn.’ 
Here we see, milk and honey was only to be offered on one 
solemn day, that is, on the great Sabbath, or Saturday before 


Easter, which was the most solemn time of baptism ; 


62 C. 5. (Cotel. [c. 2.] ibid.) 
δὲ EN Gre 'πᾶσα ὀπώρα εἰς οἶκον ie 
στελλέσθω ἀπαρχὴ τῷ ἐπισκόπῳ καὶ 
τοῖς πρεσβυτέροις, ἀλλὰ μὴ πρὸς τὸ 
θυσιαστήριον" δῆλον δὲ, ὡς ὁ ἐπίσκο- 
πος καὶ ot πρεσβύτεροι ἐπιμερίζουσι 
καὶ τοῖς διακόνοις καὶ τοῖς λοιποῖς 
kAnptxots.—Conf. C. Eliber. 49. (t. 
1. p.976 a.) Admoneri placuit pos- 
sessiones, &c. 

63 C. 24. (t.2. p.1170 e.) Ut in 
sacramentis corporis et sanguinis 
Domini nihil amplius offeratur quam 
ipse Dominus tradidit, hoc est, panis 
et vinum aqua mixtum. Nec am- 
plius in sacrificiis [al. in primitiis] 
offeratur, quam de uvis et frumentis. 

64 C. Afric. c.4. ap. Crabb. (t.1. p. 
503.) Ut in sacramentis corporis et 
sanguinis Domini nihil amplius of- 
feratur, quam quod ipse Dominus tra- 
didit, hoc est, panis et vinum aqua 
mixtum. Primitiz vero, seu mel et 
lac, quod uno die solennissimo in in- 


and that 


fantum mysterio solet offerri, quam- 
vis in altari offerrantur, suam tamen 
propriam habeant benedictionem, ut 
a sacramento Dominici corporis et 
sanguinis distinguantur. Nec am- 
plius in primitiis offeratur, quam de 
uvis et frumentis.—Conf. Cod. Ec- 
cles. Afric. c. 37. ap. Justell. Bib- 
lioth. Jur. Canon. [ap. Labb. (CC. 
t.2. p. 1067 e.) Ἵνα ἐν τοῖς ἁγίοις 
μηδὲν πλέον τοῦ σώματος καὶ τοῦ 
αἵματος τοῦ Κυρίου προσενεχθείη. & ὡς 
καὶ αὐτὸς ὁ Κύριος παρέδωκε" τοῦτ᾽ 
ἔστιν ἄρτου καὶ οἴνου ὕδατι μεμιγμέ- 
vou" ἀπαρχὴ δὲ εἴτε μέλι, εἴτε γάλα, 
ὡς εἴωθε, προσφερέσθω ἐν μιᾷ ἡμέρᾳ 
ἐθίμῳ εἰς τὸ τῶν νηπίων μυστήριον" 
εἰ καὶ τὰ μάλιστα γάλα ἐν θυσιαστη- 
pio προσφέρεται, ὅμως ἰδίαν ἐχέτω 
κυρίως εὐλογίαν, & ὡς ἐκ τοῦ ἁγιάσματος 
τοῦ Κυριακοῦ σώματος καὶ αἵματος 
διίστασθαι: μηδὲν δὲ πλέον ἐν ταῖς 
ἀπαρχαῖς προσφερέσθω, ἢ ἀπὸ στα- 
φυλῶν καὶ σίτου. Ep. 


XV. th 


~~ 


δ 3. 


of the people. 243 


for the mystery of infants, that is, persons newly baptized, 
who were commonly called infants, in a mystical sense from 
their new birth, in the African Church: for it was usual to 
give them a taste of honey and milk immediately after bap- 
tism, as has been shown in a former Book®; and upon that 
account an oblation of honey and milk is here allowed to be 
made for this mystery of infants, which was to be offered and 
consecrated with a peculiar benediction, that it might not be 
thought to come in the room of the eucharist. And no other 
first-fruits are allowed to be offered at the altar but only 
grapes and corn, as being the materials of bread and wine, 
out of which the eucharist was taken. In the time of the 
Council of Trullo®, the offering of milk and honey at the altar 
was universally forbidden. But the oblation of the first-fruits 
of grapes was still allowed: only whereas a corrupt custom 
prevailed in some places to join them in the same sacrifice with 
the eucharist, and distribute them together with it to the 
people, the rule of the African Code is revived, and orders 
given®7, ‘that they shall have a distinct consecration, and a 
distinct distribution, if the people were desirous to eat their 
first-fruits in the church.’ In the mean time we may observe, 
that in other Churches, not only the first-fruits of grapes and 
corn, but all other things which the people were voluntarily 
disposed to offer, whether money or the like gifts, were re- 
ceived at the altar. For, in France, the first Council of 
Orleans ® made it a rule, ‘that of such oblations one moiety 


65 B. 12. ch.4 - 8.0. ν. 4. Ὁ. 241. 

66 C. 57: (t- é Ὁ 1167 e.) Ὅτι οὐ 
χρὴ ἐν τοῖς θυσιαστηρίοις μέλι καὶ 
γάλα προσφέρεσθαι. 

67 C. 28. (ibid. p. 1154 6.) ᾿Επειδὴ 
ἐν διαφόροις ἐκκλησίαις μεμαθήκαμεν, 
σταφυλῆς ἐν τῷ θυσιαστηρίῳ προσφε- 


πῶν εὐχαριστίαν. 

68 Ὁ: τό: [al.14.] (t.4. p. 1407 b.) 
Antiquos canones relegentes, priora 
statuta credimus [8]. credidimus] 
renovanda, ut de his, que in altario 
oblatione fidelium conferuntur, me- 
dietatem sibi episcopus vindicet, et 


ρομένης κατά τι κρατῆσαν ἔθος, τοὺς 
λειτουργοὺς ταύτην τῇ ᾿ἀναιμάκτῳ͵ τῆς 
προσφορᾶς θυσίᾳ συνάπτοντας, οὕτως 
ἅμα τῷ λαῷ διανέμειν ἀμφότερα, συν- 
εἰδομεν, ὡς μηκέτι τοῦτό τινα τῶν 
ἱερωμένων ποιεῖν" ἀλλ᾽ εἰς ζωοποίησιν 
καὶ ἁμαρτιῶν ἄφεσιν τῷ λαῷ τῆς προσ- 
φορᾶς μόνης μεταδιδόναι" ὡς ἀπαρ- 
χὴν δὲ τὴν τῆς σταφυλῆς λογιζομένους 
προσένεξιν, ἰδικῶς τοὺς ἱερεῖς εὐλο- 
γοῦντας τοῖς αἰτοῦσι ταύτης μεταδι- 
δόναι πρὸς τὴν τοῦ δοτῆρος τῶν καρ- 


medietatem dispensandam 5101 se- 
cundum gradus clerus accipiat, pre- 
diis de omni commoditate in episco- 
porum potestate durantibus.—Conf. 
c. 17. [al. 15.] (ibid. b.) De his, que 
parochiis in terris, vineis, mancipiis, 
atque peculiis, quicunque fideles ob- 
tulerint, antiquorum canonum sta- 
tuta serventur, ut omnia in episcopi 
potestate consistant. De his tamen, 
que in altario accesserint, tertia fide- 
liter episcopis deferatur. 


R 2 


244 


The oblations 


should fall to the bishop, and the other be divided among the 


a ty > acy 2 
rest of the clergy. 


But it is severely censured by Strabo ®, 


as a gross piece of superstition in the Roman Church, ‘ that 
they were used to offer and consecrate a lamb, and eat the 
consecrated flesh of it, out of a pretended reverence to the im- 
maculate Lamb of God, which was slain for the sins of the 


world.’ 


Photius [patriarch of Constantinople] carries the 


charge a little higher, and objects to them, ‘ that they offered 
it together with the body of Christ upon the altar” But this 
is commonly said7° to be an aggravation of the thing, and 
therefore is rejected by Cardinal Bona?! as a slander. But 


69 De Reb. Eccles. c. 18. (ap. 
Bibl. Max. t.15. p.189 c.) Unde 
quorundam simplicium error, de 
Judaicarum superstitionum semina- 
rio natus, et ad nostra usque tem- 
pora quedam vetustatis extendens 
vestigia, jam ex magna parte sapien- 
tium studio compressus est. Et sic- 
ubi adhuc perniciose hujus pestis 
germen revirescere fuerit comproba- 
tum, mucrone spiritali radicitus est 
amputandum: illum dico errorem, 
quo quidam agni carnes in Pascha, 
juxta vel sub altari eas ponentes, 
benedictione propria consecrabant, 
et in ipsa resurrectionis die, ante 
ceteros corporales cibos de ipsis 
carnibus percipiebant. Cujus bene- 
dictionis series adhuc a multis ha- 
betur. Quod quam sit supervacuum, 
et a sacramentis Christiane perfec- 
tionis abhorrens, facile perspicit, qui 
veraciter intelligit, quod Pascha no- 
strum immolatus est Christus, et vult 
epulari non in fermento veteri, sed 
in azymis sinceritatis et veritatis.— 
Du Pin says, also, that there is an 
example of this usage in the life of 
St. Uldarick, and that both Ratram- 
nus and ASneas Parisiensis wrote in 
defence of it against Photius: but 
he says it was not authorized in all 
the Latin Churches. Cent.g9. ch. 
το. (t.7. p. 112.) Valafride Strabon 
remarque, qu’il y avoit quelques 
personnes simples, qui consacroient 
et offroient un agneau a la féte de 
Paque. On voit un exemple de cet 
usage dans la vie de Saint Uldaric ; 
et lon trouve dans l’Ordre Romain 
“ume priere pour la bénédiction de 


V’agneau le jour de Paque: mais ce 
n’étoit pas un usage commun et au- 
torisé dans toutes les églises Latines. 
Il y a beaucoup plus de raisonne- 
ment dans louvrage de Ratramne, 
que dans celui d’ née, qui n’est 
presque qu’un recueil des passages 
sur les questions proposées. 

70 Vid. Nicolai Papze Ep. ap. 
Baron. an. 867. ἢ. 53. (t. 10. p. 356 
c.) Mentiuntur quoque, nos, sicuti 
per alia ipsorum scripta indicatur, 
agnum in Pascha, more Judeorum, 
super altare cum Dominico corpore 
benedicere et offerre. 

71 Rer. Liturg. 1.2. c.8. n. 5. (p. 
295.) Inter calumnias adversus ec- 
clesiam Romanam, quas Photius 
Bulgari regi, hic Romano pontifici 
Nicolao misit, una hee fuit, quod in 
Paschate more Judaico agnum super 
altare, simul cum Dominico corpore, 
offerret et benediceret. Sed hoc pu- 
tidum mendacium est: quamvis enim 
Romana ecclesia agni carnibus sa- 
cerdotalem benedictionem impertiri 
soleret; non eas tamen aut super 
altare collocabat, aut simul cum 
Christi corpore offerebat seu bene- 
dicebat. Exstat agni benedictio pro 
die resurrectionis in Ordine Ro- 
mano; ipsa enim die agni carnes, 
sacerdotali benedictione sanctifica- 
tas. fideles comedebant ob reveren- 
tiam Christi, agni immaculati, pro 
nobis occisi: idque olim in ejus figu- 
ram, Domino precipiente, constituit 
Moyses, tanquam precipuam Ju- 
daici Paschatis cerimoniam. Nimio 
zelo hunc ritum, tanquam super- 
stitiosum et erroneum, Walafridus 


XV. ἢ 


§ 3,4. of the people. 245 


he owns the fact so far as it is related by Strabo, because the 
old Ordo Romanus7 has such a form for the consecration of a 
lamb on Easter day, and it is agreeable to their present prac- 
tice. Only he blames Strabo for being too zealous in his 
censure of this rite, and inveighing against it as a supersti- 
tious and erroneous practice. Which only shows how much 
Bona was inclined to defend the superstitions that were crept 
into his Church, without any foundation in ancient practice. 

4. But I proceed with the practice of the ancient Church, The names 
and observe, thirdly, that when their oblations were received, it ae ae 
was usual in many places to rehearse the names of such as tions of any 
offered, that a commemoration of them might be made, and se san 
prayers and praises be offered to God for them at the altar. ean δι 
I have already had occasion to say something of this custom 72 
out of St. Cyprian 73 and St. Jerom 7+ in speaking of deacons, 
whose office it was to recite the names. To these I shall 
now add some further evidences, both out of these and other 
writers. 

Cyprian, in one of his Epistles to the Churches of Numidia’, 
speaking of a collection that had been made at Carthage for 
them, says, ‘he had sent them the names of every brother and 





Strabo reprehendit, c. 18; nec video, 
cur adeo acerbe morem antiquissi- 
mum, ab ecclesia approbatum et 
hodie adhuc vigentem, insectetur, 
&e. 

71 [Benedictio agni in Pascha. 
(ap. Bibl. Max. t.13. p.699 b.) Post 
celebratum Dominice sancti Paschee 
solemnitatem..... offerimus famuli 
tui, pro hujus fragilitate corpusculi 
aliquantulum reparandi, hance usui 
nostro concessam creaturam agni, 
poscentes ut eum ore proprio nobis 
signantibus benedicas, et dextera 
tua sanctifices, &c. Ep. ] 

(2B. 28 chy 2048./5.,V.) 8s po 251. 

73 Ep. το. [al. 16.] p. 37- (Ρ- 195.) 
... Ad communicationem admit- 
tuntur, &c. 

74 In Ezek. 18. p. 537. ((. 5. Ρ. 
209 a.) Multos conspicimus,.... 
qui opprimunt per potentiam, vel 
furta committunt, ut de multis par- 
va pauperibus tribuant, et in suis 
sceleribus glorientur. Publiceque 


diaconus in ecclesia recitet offeren- 
tium nomina: Tantum offert ille; 
Tantum ille pollicitus est: placent- 
que sibi ad plausum populi, tor- 
quente conscientia. 

75 Ep. 60. [al. 62.] p. 147. (p. 
275.) Ut autem fratres nostros ac 
sorores, qui ad hoc opus tam neces- 
sarium prompte ac libenter operati 
sunt, ut semper operentur, in men- 
tem habeatis in orationibus vestris, 
et els vicem boni operis in sacrificiis 
et precibus “representetis, subdidi 
nomina singulorum: sed et colle- 
garum quoque et consacerdotum 
nostrorum, qui et ipsi, cum pre- 
sentes essent, et suo et plebis suc 
nomine quedam pro viribus con- 
tulerunt, nomina addidi: et preter 
quantitatem propriam nostram, eo- 
rum quoque summulas significari et 
misi: quorum omnium, secundum 
quo fides et caritas exigunt, in ora- 
tionibus et precibus vestris memi-~ 
nisse debetis. 


246 The oblations KV 
sister that had contributed willingly to so necessary a work,’ (it 
was to redeem captives,) ‘that they might remember them in 
their prayers, and requite their good work in their sacrifices 
and solemn supplications ; he had also added the names of such 
of his fellow-bishops as were then present and had contributed 
both in their own names and the names of their respective 
Churches; and he had signified the sums that every one gave, 
that as the common faith and charity required, mention might 
be made of them in their supplications and prayers.’ St. Jerom 
says the same in another place 76, ‘that now the names of such 
as offered were publicly rehearsed, and that which was the 
redemption of sins was made matter of praise and glory: and 
men did not remember the widow in the Gospel, whose two 
mites cast into the treasury exceeded all the gifts of the rich 
who cast in of their abundance.’ Some77 think St. Jerom here 
reflects upon the practice of the Church, as if he disliked the 
mentioning of the sums offered, which they say without doubt 
was a corruption. But they mistake St. Jerom’s meaning: for 
he is not blaming the practice of the Church, but the practice 
of those who gave out of ostentation and vain-glory ; and when 
they were privately guilty of theft or oppression, thought to 
get esteem and reputation by giving a little of their ill-gotten 
goods to the poor; pleasing themselves with the applause of 
the people, whilst their own consciences must needs lash and 
torment them, as he expresses it in another place78. It was 
fit for them to remember the widow’s mites, which were a more 
acceptable sacrifice to God than the greatest gifts of injustice 
that they could offer him. So he doesnot condemn the custom 
of rehearsing the names of the donors as a corruption, but only 
the private abuses that by the viciousness of men did some- 
times accompany it. St. Chrysostom 79 and the Author of the 
Constitutions 8° have some reference to the same custom: the 


76 In Jerem. 11. 1.2. p- 354. (€. 4. 
p. 921 d.) Nunc publice recitantur 
offerentium nomina, et redemptio 
peccatorum mutatur in laudem: nec 
meminerunt vidue illius in Evange- 
lio, que in gazophylacium duo era 
mittendo, omnium divitum  vicit 
donaria. 

ΤΣ uth oan of Liturgies, part 1. 

2. (p. 196.) As for their men- 


tioning the sums offered, &c. 

78 In Ezek. 18. See n. 74, pre- 
ceding. 

79 Hom. 18. in Act. p. 175. (t. 9. 
p- 150 b.) Evyat ἐκεῖ διηνεκεῖς διὰ 
oe [Savil. ὕμνοι καὶ συνάξεις διὰ 
σέ) προσφορὰ καθ᾽ ἑκάστην Κυρι- 
ακήν. 

80 L. 3. c. 4. (Cotel. v. 1. p. 276.) 


Λέγετε δὲ αὐτοῖς, καὶ tis ὁ δεδωκὼς, 





§ 4, 5. of the people. 247 


latter orders the bishop to acquaint the poor who were their 
benefactors, that they might pray for them by name. And 
Cotelerius 8! observes a like passage in the Acts of Cacilian 
and Felix, where the forms run thus: ‘Such an one gives so 
much of his substance to the poor ;’ for which those Acts appeal 
to the people’s own eyes and ears. 

When the oblations were thus presented, and the names of 
the donors rehearsed, then it was usual in some places to make 
a commendatory prayer, by way of oblation to God, antecedent 
to those eucharistical prayers which were appropriated to the 
consecration of the eucharist. This may be collected from the 
Epistle of Pope Innocent to Decentius 83, a neighbouring bishop 
of Kugubium, where he speaks of such an oblation by a com- 
mendatory prayer going before the consecration: which he 
says also in the Roman Church was used to be made before 
the recital of the names of the offerers, which were not re- 
hearsed till they came to the consecration. But whether such 
a distinct oblation of the creatures was made in all Churches 
seems not so very clear, because other writers, Justin Martyr, 
Irenzus, and the Constitutions, say nothing of it. 

5. Fourthly, we are to observe upon this head, that so long Eucharisti- 
as the people continued to make oblations of bread and wine, a) les 


ments usu- 


the elements for the use of the eucharist were usually taken ally taken 


t of th 
out of them; and by consequence so long the bread was that one i 


common leavened bread which they used upon other occasions; Vee ues 
and the use of wafers and unleavened bread was not known in sequently 
the Church till the eleventh or twelfth centuries, when the eas Se 
oblations of common bread began to be left off by the people. unleavened 
This will seem a great paradox to all who look no further than ee 


the Schoolmen, and only read their disputes with the Greeks 


iva καὶ ἐξ ὀνόματος ὑπὲρ αὐτοῦ προσ- 
εύὔχωνται. 

81 In loc. cit. (ibid. p.67.) Vel 
audisti, vel vidisti, si dictum est 
pauperibus, Dat et vobis de re sua 
Lucilla. 

82 Ep. 1. c. 2. (CC. t. 2. p. 1246 
b.) De nominibus vero recitandis, 
antequam preces sacerdos faciat, 
atque eorum oblationes, quorum 
nomina recitanda sunt, sua oratione 
commendet, quam superfluum sit 


et ipse per tuam prudentiam [al. 
pro tua prudentia] recognoscis ut 
cujus hostiam necdum Deo offeras, 
ejus ante nomen insinues, quamvis 
illi incognitum sit nihil. Prius ergo 
oblationes sunt commendande, ac 
tune eorum nomina, quorum sunt 
oblationes, edicenda, ut inter sacra 
mysteria nominentur, non inter alia, 
que ante premittimus, ut ipsis 
mysteriis viam futuris precibus a- 
periamus. 


248 The oblations XV. i 
about leavened and unleavened bread, which are fierce enough 
on both sides, and have little of truth on either: as commonly 
such disputes evaporate into smoke, and end in bitter and false 
reproaches; the Greeks terming the Latins Azymites, for 
consecrating in azymis, that is, unleavened bread; and the 
Latins, on the other hand, charging the Greeks with deviating 
from the example of Christ and the practice of the ancient 
Church. 

I will not enter into the detail of the arguments on both 
sides, which belongs not to this place, but only acquaint the 
reader, that now the most wise and learned men in the Roman 
Church, who have more exactly scanned and examimed this 
matter, think fit to desert the Schoolmen, and maintain that 
the whole primitive Church, and the Roman Church herself, 
for many ages never consecrated the eucharist in any other 
but common and leavened bread. The first that ventured to 
break the ice and confront the Schoolmen was Latinus Lati- 
nius, in an epistle to Antonius Augustinus. After him Sir- 
mondus wrote a particular disquisition®® upon it, which was 
followed and commended by Cardinal Bona$‘, who has a long 
dissertation to establish the opinion, wherein he exposes the 
prejudices and false argumentations of Thomas Aquinas and 
the rest of the Schoolmen. And though Christianus Lupus%> 
set himself again with all his might to defend the common 
opinion of the Schoolmen against Sirmondus; yet his argu- 
ments are of no weight with Schelstrate®® and Pagis7, who 


83 [De Usu Fermenti in Eucha-  vinari quasi oportuerit, an per fer- 


ristia. (int. Oper. t. 4. pp. 513, seqq. 
Edit. Paris. 1696. Ep. | 

81 Rer. Uiturg. 1 τὶ 6 25. tot. 
(p. 232.) Cum sacramentum &c. 

85 Note in Concilia. t.3. p.606, &c. 
(t. 4. p. 329.) Queestio quarta est, an 
istud fermentum fuerit eucharistia 
ὅτε. 

86 De Disciplina Arcani, c. 7. art. 
5. (p. 139.) ap. Pagi, loc. citat. See 
the next note. 

87 Critic. in Baron. an. 313. n. 15. 
[al. 18.] (t. 1. p. 368.) Schelstratius 
....Solicite inquirit, cur lis in de- 
cretis [Melchiadis et Siricii. See 
nn. 090, 91, following.| tam ob- 
scure agatur de eucharistia, ut di- 


mentum corporis et sanguinis Chri- 
sti sacramenta intelligerentur. Po- 
tuissent enim summi pontifices claris 
verbis decernere, eucharistiam, quia 
fermenti instar fidelium unionem fo- 
vet, ex consecratu episcopi ad ab- 
sentes presbyteros transmitti debere. 
Verum nihil horum nec Melchiades 
nec Siricius dicunt, sed sub fermenti 
nomine totum sacramentum com- 
prehendunt. Neque ipsemet popu- 
lus aliud quam fermenti nomen sa- 
cris donis tribuebat. Horum ratio- 
nem ex disciplina arcani et occulta- 
tione sacrorum mysteriorum, que 
per quinque priora ecclesiz secula 
in usu fuit, desumit Schelstratius ; 





§ 5. 


of the people. 249 


readily give in to the position of Bona and Sirmondus, as 
founded upon the justest reasons. The chief argument of the 
Schoolmen is no ways conclusive that the primitive Church 
followed the example of Christ, who celebrated his last supper 
with unleavened bread. For that was only upon the account 
of the Passover, when no other but unleavened bread could be 
used among them. After his resurrection he probably cele- 
brated in leavened bread, and such as was in common use at 
all other times, except the time of the Passover. And that the 
Church always used common bread, appears from the follow- 
ing arguments :— 

1. That the elements were usually taken out of the oblations 
of the people, where doubtless common bread and wine were 
offered. 

2. It is noted by Epiphanius 57 as a peculiar rite of the 
Ebionite heretics, that they celebrated in unleavened bread 
and water only. Which plainly argues that the Church did 
otherwise. 

3. The Ancients*® say expressly their bread was common 
bread, such as they made for their own use upon other occa- 
sions. To which purpose there is a remarkable story in the 
Life of Gregory the Great’? of a woman, who, when he gave 
her the eucharist in the usual form of words, ‘ The body of our 
Lord Jesus Christ preserve thy soul!’ laughed at the form, 
and being asked the reason of her so doing, said, it was be- 
cause he called that the body of Christ which she knew to be 
bread that she had made with her own hands. 


ex qua factum ut tum Romani pon- 
tifices in decretis, quam fideles in 
colloquiis, sacramenta eucharistiz 
sub fermenti nomine occultarint. 

87 Epiph. Her. 30. Ebion. n. 16. 
(t. 1. p.139 d.) Μυστήρια δὲ δῆθεν 
τελοῦσι κατὰ μίμησιν τῶν ἁγίων ἐν 
τῇ ἐκκλησίᾳ ἀπὸ ἐνιαυτοῦ εἰς ἐνιαυτὸν 
διὰ ἀζύμων, καὶ τὸ ἄλλο μέρος τοῦ 
μυστηρίου δι’ ὕδατος μόνου. 

88 Vid. Ambros. de Sacrament. 
152. 10.4. (Ὁ 2.}. 508 Co. 14.) {πὲ 
forte dicis, Meus panis est usitatus, 
&e. 

89 [Auctore Ioanne Diacono,]} 1. 2. 
c. 41. (t.4. p.58c¢.) Matrona que- 
dam, Beato Gregorio per stationes 


publicas missarum solemnia cele- 
brante, solitas oblationes obtulerat. 
Cui post mysteria traditurus, cum 
diceret, Corpus Domini nostri Jesu 
Christi conservet animam tuam! la- 
scivia subrisit. [lle, continuo dex- 
teram ab ejus ore convertens, partem 
illam Dominici corporis super altare 
deposuit. Expletis vero missarum 
solemniis, matronam coram populo 
inquisivit, Quam ob rem corpus Do- 
minicum suscepturaridere presump- 
serit? At illa, diu mussitans, tandem 
prorupit, Quia panem, inquiens, 
quem propriis manibus me fecisse 
cognoveram, tu corpus Dominicum 
perhibebas. 


XV. ii. Κ 


250 The oblations 


4. The Ancients are wholly silent as to the use of unleavened 
bread in the Church. But they many times speak of leavened 
bread ; and sometimes the eucharist is called fermentum, lea- 
ven, upon that account: as appears from the Pontifical in the 
Lives of Melchiades° and Siricius9!, and from a Letter of Pope 
Innocent 2, where he says, ‘it was the custom at Rome to con- 
secrate the fermentum (that is, the eucharist) in the mother- 
church, and send it thence on the Lord’s-day to the presbyters 
in the tituli, or lesser churches, that they might not think 
themselves separated from the bishop’s communion. But they 
did not send it to any country-parishes, because the sacraments 
were not to be carried to places at any great distance.’ What 
is here called the consecrated fermentum is by Baronius and 
others, who tread in the track of the Schoolmen, interpreted 
of the eulogia, or panis benedictus, the bread that was blessed 
for such as did not communicate. But Innocent plainly says 
he meant it of the sacrament, which was consecrated by the 
bishop, and sent to the presbyters for the use of lesser churches. 
Which shows that at that time, even in Rome itself, the eucha- 
rist was consecrated in common or leavened bread. 

5. It is observable, that neither Photius, [whose era was 
858,] nor any other Greek writer before Michael Cerularius, 
[patriarch of Constantinople,] anno 1051, [or, according to 
Cave, 1043,] ever objected the use of unleavened bread to the 
Roman Church: which argues that the use of it did not pre- 
yail till about that time; else there is no doubt but Photius 
would, among other things, have objected this to them. ξ 

These arguments put the matter beyond all dispute, that 
the Church for a thousand years used no other but common or 
leavened bread in the eucharist; and how the change was 
made, or the time exactly when, is not easy to determine. But 





99 Vit. Melchiadis. (CC. t. 1. p. 
1394 a.) Hic fecit ut oblationes con- 
secratee per ecclesias ex consecratu 
episcopi dirigentur, quod declaratur 
fermenttim. 

91 Vit. Siricii. (ibid. Ὁ. 2. p. 1016 a.) 
Hic constituit, ut nullus presbyter 
missas celebraret per omnem hebdo- 
madam, nisi consecratum episcopi 
loci designati susciperet declaratum, 
quod nominatur fermentum. 

92 Ep. ad Decent. c. 5. (ibid. p. 


1247 Ὁ.) Idcirco [presbyteri] fer- 
mentum a nobis confectum per aco- 
lythos accipiunt, ut se a nostra com- 
munione maxime illa die non judi- 
cent separatos. Quod per parochias 
fieri debere non puto, quia non [al. 
nec| longe portanda sunt sacra- 
menta: nec nos per coemeteria di- 
versa constitutis presbyteris desti- 
namus, et [al. sed] presbyteri eorum 
conficiendorum jus habent atque 
licentiam [al. ut habeant]. 


251 


§ 5, 6. of the people. 


Bona’s conjecture is very probable, that it crept in upon the 
people’s leaving off to make their oblations in common bread®%, 
which occasioned the clergy to provide it themselves, and they, 
under pretence of decency and respect, brought it from leayen 
to unleaven, and from a loaf of common bread, that might be 
broken, to a nice and delicate wafer, formed in the figure of 
a denarius, or penny, to represent the pence, as some authors 94 
about that time will have it, for which our Saviour was be- 
trayed: and then also the people, instead of offering a loaf of 
bread, as formerly, were ordered to offer a penny, which was 
either to be given to the poor, or to be expended upon some- 
thing appertaiming to the sacrifice of the altar. 

This is the short history of a great change made insensibly 
in a matter of small moment, if we consider barely the question 
about the use of leavened and unleavened bread: for it is very 
indifferent in itself whether is used, so long as peace is pre- 
served in the Church: but in the consequences and progress 
of the dispute, it was no small matter; for the Hast and West 
divided about it, and the Western Church ran so far into an 
extreme as almost to lose the nature of the sacramental ele- 
ment, by introducing a thing that could hardly be called bread, 
instead of that common staff of life which the Lord had ap- 
pointed to be the representation of his body in the eucharist. 

6. There wanted not some discerning and judicious men in The use of 
SOt gsi eh nee wafers in- 
a dark age, who complained of the abuse as soon as it began .tead of 
to be introduced. For Bernoldus, a learned presbyter of Con- bread con- 


demned in 
stance, about the year 1089, wrote a book De Ordine Romano, their first 


original. 
tum eis distribuebant. 


93 [Bacchinius in Agnellum re- 
marks, that in the time of Agnellus, 
abbot of Ravenna, in the ninth cen- 
tury, the hosts, though not made 
like common bread, were however 
as thick as cakes, and baked in an 
oven. See Roche’s Memoirs of Lite- 
rature. (Lond. 1722. v. 1. p. 328.) 
He takes notice &c. Ep.] 

94 Vid. Honorium, Gemma Ani- 
me, 1. 1. c. 66. (ap. Bonam, Rer. 
Liturgs) ᾿Ξ τι ΘΕ 155... 5 τα [18]... 195] 
Ῥ. 240.) Fertur, quod olim sacer- 
dotes a singulis domibus et familiis 
farinam accipiebant, quod adhuc 
Greci servant, et inde Dominicum 
panem faciebant, et quem pro po- 
pulo offerebant, et hune consecra- 


Postquam 
autem ecclesia numero quidem au- 
gebatur, sed sanctitate minuebatur, 
propter carnales statutum est, ut, 
qui possint, singulis Dominicis, vel 
tertia Dominica, vel summis festivi- 
tatibus, vel ter in anno communica- 
rent. Et quia populo non commu- 
nicante, non erat necesse panem tam 
magnum fieri, statutum est, eum in 
modum denarii formari vel fieri; et 
ut populus pro oblatione farine de- 
narios offerret, pro quibus traditum 
Dominum recognoscerent; qui ta- 
men denarii in usum pauperum, qui 
membra sunt Christi, cederent, vel 
in aliquid, quod ad hoc sacrificium 
pertinet. 


952 The oblations 


wherein he thus reflects upon these wafer-hosts, or oblations : 
‘If no less measure than an handful be found mentioned in all 
the Old and New Testament, and nothing ought to be done in 
the temple of the Lord without measure and reason, these 
minute oblations seem not to appertain to Christ or his Church, 
because they are without measure and reason.’ This author 
was a little too bold and free with the corruptions and abuse 
of the Roman Church ever to see the light. But Trithemius% 
mentions the book, and gives an honourable character of the 
author. And Cassander saw it in manuscript, and published 
this fragment of it in his Liturgics97, where he also makes a 
severe reflection upon the corruption and vanity of that age, 
‘for departing from the ancient practice, and introducing an 
imaginary sort of bread, which deserved more the name of the 
shadow than the substance.’ Which just reflection is repeated 
from Cassander, not only by Vossius98, but ingenuously also 
by Cardinal Bona, in his animadversions upon this unwar- 


rantable alteration. 


Yet some there are who pretend antiquity for this also. 
Durantus! thought he had found this wafer-bread in Epi- 


95 Ap. Cassandrum in Liturgicis, 
c. 27. (Ρ. 60. ad calc.) Si minor men- 
sura quam pugillus non invenitur 
in toto serie Veteris et Novi 'Testa- 
menti; et si nihil omnino debet fieri 
intra vel extra templum Domini 
absque mensura et ratione; viden- 
tur oblatarum minutiz ad Christum 
et [ad] Ecclesiam nihil pertinere, 
quia sunt absque mensura et ra- 
tione. 

96 De Scriptor. Eccles. fol. 66. 
(ap. Bibl. Eccles. Albert. Fabricii, 
p. 86. n. 337.) .... Vir devotus, et 
in Scripturis sanctis studiosus et 
eruditus, atque in disciplina litera- 
rum sufficienter instructus .... Hic 
ad utilitatem ecclesiastice reipublice 
composuisse dicitur volumen, quod 
prenotavit Ordinem Romanum. 

97 Ὁ. 27. (p.61. ad summ.) Plura 
ab eodem auctore alioquin prudenti, 
pio, et ecclesiasticarum traditionum 
studiosissimo, in eam sententiam di- 
cuntur, qui indignissime tulisse vi- 
detur, etate sua in quibusdam eccle- 
5115. oblatas panis, que prisca eccle- 
siz consuetudine ad usum sacrificil 


ad mensam Domini a populo fideli 
offerebantur, ad imaginem nummo- 
rum, et ad tenuissimam quandam et 
levissimam formam a veri panis spe- 
cie alienam, fuisse redactos: quare 
per contemptum minutias nummula- 
riarum oblatarum appellat, imagina- 
riam et umbratilem levitatem illis 
tribuit, et indignas esse panis voca- 
bulo pro sua tenuitate, ac propter 
eas officium atque religionem eccle- 
siastici offiicii multum per omnem 
modum confundi asserit, pluribus- 
que et acerbioribus dictis eas insec- 
tatur, que omnia ut ascribam, ex- 
pedire hoc loco non putavi. 

93 Thes. Theol. Disput. 19. de 
Symb. Coen. Dom. Quest. I. p. 441. 
(t. 6. p. 427. Thes. 2.) Que verba 
etiam adducit Cassander &c. 

99 Rer. Liturg. 1. 1. 6. 23. n. II. 
[al. 19.] (p. 246.) Disserit &c. 

1 De Ritibus, 1..2. 6: 98) noe 
(p. 217.) Panis consecrandus in mo- 
dum denarii formari consuevit..... 
Epiphanius quoque in Anchorato, 
loquens de pane sacramentali, ait, 
Videmus, quod neque par, neque 


XY. ih. 


§ 6. 


of the people. 253 


phanius, because he says?, the bread was ἄρτος στρογγυλοειδὴς 
kat ἀναίσθητος, which they render, bread of a circular figure, 
and so minute that it could hardly be perceived by the senses. 
Whereas it should be rendered, bread of a solid, round, 
globular figure, without life or sense, which yet might re- 
present Him, who 1s all life, and infinite, and incomprehensible. 
Which agrees well to the character of the eucharistical bread 
used in idem are time, when it was the custom to offer 
round and whole solid loaves of bread, but has no relation to 
the wafer bread of later ages. Durantus urges further the 
testimony of Gregory the Great, who calls the oblations, 
oblationum coronas, crowns of bread ; which may imply that 
they were round loaves of bread ; but not therefore wafers, 
unless every thing that is round be a wafer. He adds St. 
Chrysostom? also, but he misquotes him; for the Greek has 
nothing of what is cited. But he might have added truly 
Cesarius °, Gregory Nazianzen’s brother, who, comparing the 
natural and the sacramental body of Christ together, says, the 
one was distinguished into several members, but the other was 
round: and Iso® the monk, who ealls the oblations rotulas 
panis, rolls of bread, no doubt from the roundness of their 
figure: and the sixteenth Council of Toledo’, which speaks of 


simile id sit, vel incarnate imagini, 
vel invisibili Deitati, vel etiam mem- 
brorum lineamentis: nam istud ro- 
tunde forme est. 

2 Anchorat. n. 57. (t. 2 . p. 60 b.) 
Kal ὁρῶμεν ὅτι οὐκ ἶσόν ἐστιν, οὐδὲ 
ὅμοιον, οὐ τῇ ἐνσάρκῳ. εἰκόνι, οὐ τῇ 
ἀοράτῳ Θεύτητι, οὐ τοῖς χαρακτῆρσι 
τῶν μελῶν᾽ τὸ μὲν γάρ ἐστι στρογ- 
γυλοειδὲς καὶ ἀναίσθητον, ὡς πρὸς τὴν 
* δύναμιν. 

3 Dialog. 1. 4. c. 55. (t. 2. p. 464: 5. 

g.) Duas secum oblationum coronas 
dletutit, &e. 

4 Hom. 83. [Bened. 82. al. 83 .] 
in Matth. (t) ΠΡ 188 b.) Tivos οὖν 
οὐκ ἔδει καθαρώτεραν εἶναι τὸν ταύτης 
ἀπολαύοντα τῆς θυσίας ; ποίας ἡλια- 
κῆς ἀκτίνος τὴν χεῖρα τὴν ταύτην 
διατέμνουσαν τὴν σάρκα; κ. τ. A.— 
[Conf. Durant. de Ritibus, 1. 2. 
c. 38. n. 6. (p. 217.) Hoc ipsum 
confirmat Chrysostomus, Gregorio 
antiquior, Hom. 83. in c. 26. Mat- 


thei: Qua igitur re mundiorem esse 
non oportet eum, qui hoc sacrificio 
participaturus est? Quos radios so- 
lares non debet excedere manus 
illa, gue hane coronam pertrectat? 
—A mistranslation with a vengeance 
of τὴν χεῖρα ταύτην διατέμνουσαν τὴν 
σάρκα! However this is but one 
example in a thousand of the falsi- 
fications of the partizans of Ro- 
manism and the Papacy, whenever it 
suits their purpose to alter the 
reading or pervert the truth. Ep. | 

5 Dialog. 3. quest. 169. (ap. Bibl. 
May. t.5. p. 797 ἢ 15.) Estque hoc 
quidem artubus compositum, ince- 
dendi vim habens, et agendi: illud 
autem rotundum, non articulatum, 
inanimatum, sanguine carens, &c. 

6 De Miraculis S. Othmari, 1. 2. 
c. 3. (ap. Surium, 16 Nov. t. 6. p. 
309.) Quedam panis rotule, 
quee vulgo oblate dicuntur, &c. 

6. (t. 6. p. 1340 d.) Ad con- 


954. The oblations 


their rotundity also. But, as Cardinal Bona rightly observes, 
this rotundity implies round loaves of bread, and not round 
waters, of which there was no use or knowledge in former 
ages, when they used such loaves of common bread as the 
people offered, or else such as were prepared particularly for 
the purpose ; yet still loaves of bread, not wafers; and common 
or leavened bread, not unleavened, of which there is not the 
least intimation given in any part of the Church for above 
a thousand years, as that learned Cardinal has proved beyond 
all exception, to whose diligence we chiefly owe the illustration 
of this matter in that curious dissertation of his upon the 
subject, [as mentioned in the fifth section preceding. | 


XV. ἢ 


Wine 7. The other part of the sacrament was always wine, and 
mixed with a Seay WSS Ἑ ἢ 

water com. that taken also out of the oblations of the people. Some of 
ron the ancient heretics, under pretence of abstinence and tem- 
in the . . - 
ancient  perance, changed this element into water, and consecrated in 
Church. 


water only. These were some of them disciples of Ebion, and 
some the followers of Tatian®, commonly called Hydropara- 
state and Aquarti, from the use of water, and sometimes 
Encratite from their abstaining wholly from flesh and wine. 
And this seems to have been the ground of their errors, that 
they thought it universally unlawful to eat flesh or drink wine. 
Under this character they are frequently condemned by Epi- 
phanius 9, who terms them Hnecratites, and by St. Austin 1°, 
under the name of Aquarians, and by Theodoret 11, who 


ventus etenim nostri agnitionem de- 
latum est, eo quod, in quibusdam 
Hispaniarum partibus, quidam sa- 
cerdotum, partim nescientia impli- 
citi, partim temerario ausu provo- 
cati, non panes mundos et studio 
preparatos supra mensam Domini 
in sacrificio offerant; sed passim, 
quomodo unumquemque aut neces- 
sitas impulerit, aut voluntas coé- 
gerit, de panibus suis usibus pre- 
paratis crustulam in rotunditatem 
auferant, eamque super altare cum 
vino et aqua pro sacro libamine 
offerant. Quod factum nequaquam 
in sacrze auctoritatis historia uspiam 
gestum perpenditur. 

8 [Vid. Epiphan. Heer. 46. Ta- 
tian. n. 1.,(t. I. Ρ- 391 4.) Δπὸ τού- 
του [Τατιανοῦ] γὰρ κατὰ διαδοχὴν οἱ 
᾿Εγκρατῖται λεγόμενοι τοῦ ἰοῦ μετε- 


σχηκότες Umapyovor.—Conf. Her. 
47. Encratit. n. 1. (p. 399 a.) Οὗτοι 
τὸν Τατιανὸν διαδέχονται, κ. τ. A. 
Ep. | 

9 δύ. 47. n. 1. (t. τ Ὁ- 400 b.) 

Κέχρηνται. δὲ καὶ αὐτοὶ μυστηρίοις bv 
ὕδατος" οἶνον δὲ ὅλως οὐ peradap- 
βάνουσι, φάσκοντες εἶναι διαβολικόν" 
καὶ τοὺς πίνοντας, K.T. A. —Ibid. n. 
111. (p. 401 4.) Ὅθεν τὰ παρ᾽ αὐτοῖς 
μυστήρια δὲ ὕδατος μόνον yiverat.— 
Conf. Her. 30. Ebion. n. τό. (t. τ. 
p- 140 a). Kat TO ἄλλο μέρος τοῦ 
μυστηρίου Oe ὕδατος μόνου. 

10 De Heresibus, c. 64. (t. 8. p 
20g.) Aquarii ex hoc appellati sunt, 
quod aquam offerunt in poculo sa- 
cramenti, non illud, quod omnis ec- 
clesia. 

1] Heret. Fabul. 1.1. c. 20. (t. 4. 
part I. p. 312.) Τοῦτον [Τατιανὸν] 





"ΔῈ 


π᾿ Ψ 


ann 


ὃ 7. 


of the people. 255 


says ‘they sprung from Tatian, and were called Hydropa- 
rastate, because they offered water instead of wine; and 
Encratite, because they wholly abstained from wine and 
St. Chrysostom 12 calls it the 
heresy of those that used only water in their mysteries, 
whereas our Lord instituted them in wine, and drunk wine 
at his common table, after his resurrection, to prevent the 
budding of this wicked heresy.’ The like may be read in 
Philastrius 18, and long before in Irenzeus!* and Clemens 
Alexandrinus!», not to mention the Council of Trullo?®, or any 
later writers 17. 

But it is to be observed, that besides these there were 
another sort of Aquarians, who did not reject the use of wine 
as simply unlawful, either in itself or in the eucharist: for in 
their evening service they consecrated the eucharist in wine, 
but not in their morning assemblies, for fear the smell of the 
wine should discover them to the Heathen. St. Cyprian gives 
a long account of these in one of his Epistles's, which is 
particularly designed against them. From which it also ap- 
pears that the custom of the Church then was to use wine 


living creatures.’ « perniciou 


mixed with water, and he pleads for both as necessary from 


ἔχουσιν “ἀρχηγὸν ot λεγόμενοι Ὑδρο- 
παραστάται καὶ Ἔγκρατιταί. Ὑδρο- 
παραστάται δὲ ὀνομάζονται, ἁ ὡς ὕδωρ 
ἀντὶ οἴνου προσφέροντες" ᾿Εγκρατιταὶ 
δὲ, ὡς μήτε οἶνον πίνοντες, μῆτε τῶν 
ἐμψύχων μεταλαμβάνοντες. 

12 Hom. 83. [Bened. 82. al. 88:1 
in Matth. p. 700. (t. ἊΣ 784 a.).. 
Kai τινος ἕνεκεν οὐχ ὕδωρ ἔ eTLey ava- 
στὰς, ἀλλ᾽ οἶνον 5 ἄλλην αἵρεσιν πο- 
νηρὰν πρόρριζον a ἀνασπῶν" ἐπειδὴ γὰρ 
τινές εἰσιν ἐν τοῖς μυστηρίοις ὕδατι 
κεχρημένοι, δεικνὺς, ὅτι ἡνίκα τὰ 
μυστήρια παρέδωκεν, οἶνον παρέδωκε, 
καὶ ἡνίκα ἀναστὰς χωρὶς μυστηρίων 
δαλὴν τράπεζαν nea Ka TNs 

13 De Heresibus, c. 77. [al. 49.] 
(ap. Galland. t. 7. p. 492 τ ἢ Aquarit 
sic dicti sunt, qui ἴῃ sacramentis 
ceelestibus offerunt tantum aquam, 
non illud, quod ecclesia catholica et 
apostolica facere consuevit. 

14 L. 5. c. 1. (p. 394. 30.) Repro- 
bant hi [Ebionzi] commixtionem 
vini ceelestis, et sola aqua secularis 
{legendum? solam aquam secula- 


Boel volunt esse. 

19 Stromat. 1. 1. (p.3 15: 15. ) Εἰσὶ 
γὰρ οἱ καὶ ὕδωρ Ὑπὸ τς εὐχαριστοῦσι. 
—Preedagog. [ete c. 2. (p. 186. 18.) 
“Ore δὲ οἶνος ἢν τὸ εὐλογηθὲν, ἀπέ- 
δειξε πάλιν πρὸς τοὺς μαθητὰς λέγων" 
Οὐ μὴ πίω ἐκ τοῦ γεννήματος τῆς 
ἀμπέλου ταύτης. ἘΠ os as LOUTE 
μὲν ἡμῖν καὶ πρὸς τοὺς ᾿Εγκρατητὰς 
καλουμένους παραπεπήχθω. 

16 Ὁ. 32. (t. 6. p. 1158 a.) Τῆς γὰρ 
πονηρᾶς τῶν “Ὑδροπαραστατῶν αἱρέ- 
σεῶς παλαιᾶς ὑπαρχούσης, οἵ ἀντὶ 
οἴνου μόνῳ τῷ ὕδατι ἐν τῇ οἰκείᾳ 
θυσίᾳ κέχρηνται. 

17 Cod. Theod. 1. 16. tit. 5. de 
Hereticis, leg. 7. (t.6. p. 121.) . 
Cum presertim nonnulli ex his 
Encratitas, Apotacticos, Hydropa- 
rastatas, vel Sarcoforos nominari se 
velint, &c.—Theod. Novel. 3. ad 
calc. t. 6. (append. p. 2. col. dextr.) 

. Cataphrygas, Fotinianos, 
Hydroparastatas, &e. 

18 Cypr. Ep. 63. ad Ceecilian. (p. 

276.) 


256 The oblations XV. 0 
the command and example of Christ; adding some other 
reasons 19 why it should be so, as ‘that the water represents 

the people, as the wine does the blood of Christ: and when in 
the cup the water is mingled with the wine, Christ and his 
people are united together. And so, ‘in sanctifying 
the cup of the Lord water cannot be offered alone: as neither 
can the wine be offered alone: for if the wine be offered by 
itself, the blood of Christ begins to be without us: and if the 
water be alone, the people begin to be without Christ.’ 

The third Council of Carthage seems to have had the same 
opinion of the necessity of water, when they determined, as we 
have heard before 2°, ‘that nothing should be offered at the 
altar but what the Lon himself commanded, that is, bread, 
and wine mingled with water.’ And St. Austin was a member 
of that Council and therefore may be supposed to have been of 
He also quotes?! the foresaid Epistle of 
Gennadius 2? assigns two reasons 
first, because it is 
because 


’ he says, 


the same judgment. 
Cyprian with approbation. 
for the use of mixing water with wine; 
according to the example of Christ; and, secondly, 
when our Saviour’s side was pierced with the spear, there 
came forth water and blood. This latter reason is also as- 
signed by St. Ambrose, or whoever wrote the book De Saera- 
mentis under his name, and by Martin Bracarensis in his 


sobrietatis falluntur imagine, sed 


19 [bid. p. 153. (p. 280.) Videmus 
vinum aqua mixtum : quia et vinum 


in aqua populum intelligi, im vino 


vero ostendi sanguinem Christi. . 

Sic autem in sanctificando calice 
Domini, offerri aqua sola non po- 
test, quomodo nec vinum solum 
potest: nam si vinum tantum quis 
offerat, sanguis Christi incipit esse 
sine nobis: si vero aqua sit sola 
plebs incipit esse sine Christo. 

20 See s. 3. p. 242. ἢ 63. 

21 De Doctrin. Christian. ]. 4.c.21. 
(€..3.. part. 1. Ῥ. 859. c.) Beatus Cy- 
prianus submisso dicendi genere 
utitur in eo libro, ubi de sacra- 
mento calicis disputat. Solvitur ibi 
quippe questio, in qua queritur, 
utrum calix Dominicus aquam so- 
lam, an eam vino mixtam, debeat 
habere. 

22 De Eccles. Dogmat. (c. 42, 
juxt. Ed. Bened. Oper. August. t. 8. 
append. p. 79 e.) In eucharistia non 
debet pura aqua offerri, ut quidam 


fuit in redemptionis nostra myste- 
rio, cum dixit, Non bibam modo de 
hoc genimine vitis, et aqua mixtum, 
quod post coenam dabatur. Sed et 
de latere ejus lancea perfosso [8]. 
quod est lancea perfossum] aqua 
cum sanguine egressa, ma 

23 De “Sacrament. Wee Πα (tapes 
p. 379d. n. 5.) Tetigit ae et 
petra undam maximam fudit, sicut 
Apostolus ait, Bibebant autem de spi- 
ritalt consequenti eos petra: petra 
autem erat Christus. Non immo- 
bilis petra, que populum seque- 
batur. Et tu bibe, ut te Christus 
sequatur....Tangit sacerdos [cali- 
cem }, redundat aqua in calice, salit 
in vitam eternam, et bibit populus 
Dei, qui Dei gratiam consecutus 
est. Didicisti ergo hoc. Accipe et 
aliud. In tempore Dominice pas- 
sionis, cum Sabbatum magnum in- 





§ 7. 


257 


of the people. 


Collection of Greek Canons?*. The author of the Epistle to 
the Egyptians, under the name of Pope Julius 35, insists upon 
Cyprian’s reason, that it is to show the union of Christ with 
his people. And the third Council of Braga?® relates Cyprian’s 
words, correcting several other abuses that were crept into the 
administration of this sacrament; as of some, who offered milk 
instead of wine; and others who only dipped the bread into 
the wine, and so denied the people their complement of the 
sacrament; and others, who used no other wine but what they 
pressed out of the clusters of grapes that were then presented 
at the Lord’s table. All which they condemn, and order ‘ that 
nothing but bread, and wine mingled with water, should be 
offered, according to the determination of the ancient Councils.’ 
The Council of Auxerre?’ notes some others, who offered mead, 
or honey and water mixed together, who are also condemned, 
as going against the common rule of offering nothing but wine 
and water in the sacrifice of the altar. The Author of the 
Commentaries upon St. Mark, under the name of St. Jerom 38, 
gives another reason for mixing water with wine, ‘ that by the 
one we might be purged from sin, and by the other redeemed 


from punishment.’ 


staret, quia vivebat Dominus noster 
Jesus Christus vel latrones, missi 


sunt qui percuterent eos: venientes 


autem invenerunt defunctuin Do- 
minum Jesum Christum : tunc unus 
de militibus lancea latus ejus tetigit, 
et de latere ejus aqua fluxit et san- 
guis. Quare aqua! quare sanguis? 
Aqua, ut emundaret: sanguis, ut 
redimeret, &c. 

24 C.55. (CC. t.5. p.gite.) Non 
oportet [aliquid] aliud in sanctuario 
offerri, preter panem, et vinum et 
aquam, que in typo Christo bene- 
dicuntur: quia, dum in cruce pen- 
deret, de corpore ejus sanguis ef- 
fluxit et aqua. 

25 Ap. Gratian. de Consecrat. dis- 
fipel.27 C.'7..(tiL- Pp. LOLs..62,) sed 
si necesse sit botrus in calice com- 
primatur, et aqua misceatur: quia 
calix Dominicus juxta canonum pre- 
cepta vino et aqua permistus debet 
offerri: quia videmus in aqua popu- 
lum intelligi, in vino vero ostendi 
sanguinem Christi. 

BINGHAM, VOL. Y. 


These reasons indeed are no ways demon- 


26 C.1. [al. Bracar. 4. c. 2.] (t. 6. 
p-562e.) Audivimus enim quosdam 
schismatica ambitione detentos . . 
lac pro vino in divinis sacrificiis de- 
dicare; alios quoque intinctam eu- 
charistiam populis pro complemento 
communionis porrigere; quosdam 
etiam expressum [al. non expres- 
sum] vinum in sacramento Domi- 
nici calicis offerre, &c.—Ibid. (p. 
504 a.) Ideo nulli deinceps licitum 
sit [al. erit] aliud in sacyrificiis divi- 
nis offerre, nisi juxta antiquorum 
sententias Conciliorum panem tan- 
tum, et calicem vino et aqua per- 
mixtuim. 

27 C. 8. (t. 5. Ρ' 958 c.) Non licet 
in altario in sacrificio divino melli- 
tum, quod mulsum appellatur, nec 
ullum aliud poculum, extra vinum 
cum aqua mixtum, offerre. 

28 In Marc. 14. (t. 11. p. 822 6.) 
Accepit Jesus panem, ....formans 
sanguinem suum in calicem vino et 
aqua mixtum, ut allio purgemur a 
culpis, alio redimamur a peenis. 


5 


258 


The oblations 


strative ; however, that the practice was both ancient and 
general, is evident from Justin Martyr 39 and Irenzus *°, who 
mention it as the custom of the Church, without assigning any 


further reason for it. 


And so likewise Gregory Nyssen 3! and 


Theodoret *2 with some others produced by Vossius in his Dis- 
sertation 33 upon this subject. The Armenians are said to have 
consecrated only in wine, but that is reckoned an error in them 
by Theophylact 34, and they are equally condemned with the 
Hydroparastate, or Aquarians, by the Council of Trullo%°, 
which produces the authority of St. James and St. Basil’s 
Liturgy against them. To which may be added the Liturgies 


29 Apol. 2. (p. 97 4.) Εὐχαριστή- 
σαντος δὲ τοῦ προεστῶτος καὶ ἐπευ- 
φημήσαντος παντὸς τοῦ λαοῦ, οἱ κα- 
λούμενοι παρ᾽ ἡμῖν διάκονοι διδόασιν 
ἑκαστῷ τῶν παρόντων μεταλαβεῖν. ἀπὸ 
τοῦ εὐχαριστηθέντος ἄρτου καὶ οἴνου 
καὶ ὕδατος, καὶ τοῖς οὐ παροῦσιν ἀπο- 
φέρουσι. 

0 Τ᾿ 4. 6. 57. (Ρ. 357-11.) Domi- 
nus accipiens panem unum 
corpus esse confitebatur et tem- 
peramentum calicis suum sangui- 
nem confirmavit.—It. 1. 5: Ὁ. 2. . 
397. 1.) Οπότε οὖν καὶ τὸ κεκραμένον 
ποτήριον. καὶ ὁ γεγονὼς ἄρτος ἐπιδέ- 
χεται τὸν λόγον τοῦ Θεοῦ, κ. τ.λ. 

31 Orat. Catechet. 6. 37. (t. 3. p. 
104 a.).... Ἔστι δὲ ἐν τῇ βρώσει 
ἄρτος, ἐν δὲ τῇ πόσει τὸ ὕδωρ ἐφη- 
δυσμένον τῷ οἴνῳ. κι. τ. λ. 

32 Dialog. τοῦ  Ρ. τ. (ke ἡ: 
part. I. p. 26.) Ἔν δέ ye τῇ τῶν 
μυστηρίων παραδόσει, σῶμα τὸν ap- 
τον ἐκάλεσε, καὶ αἷμα τὸ κρᾶμα. 

83 Thes. Theolog. disput. 22. de 
Symb. Cen. Dom. quest. 4. p. 494. 
(t. 6. p. 441. thes. 8.) Quam mos 
sit vetus aquam vino miscendi, do- 
cere nos potest Justinus Martyr., 
Apolog. 2., ubi in ccene descriptione 
meminit aperte τοῦ εὐχαρισθέντος 
ἄρτου, καὶ οἴνου, καὶ ὕδατος. Atque 
ab eadem causa est, quod Jrenzeus, 
]. 4. ¢. 57., vocat temperamentum 
calicis: quod item 1. 5. 6. 2. scri- 
bat, Quando mistus calix et fractus 
panis percipit verbum Dei, fit eucha- 
ristia sanguinis et corporis Christi. 
Ktiam fuse de hoe Cyprianus, Ep. 
63., ex qua superius quedam ad- 


ee cee 


duximus. Hic adde Julium, urbis 
episcopum, apud Gratianum, Ba- 
silium in Liturgia, Gregorium Nys- 
senum, Orat. Catech. c. 37. Am- 
brosium, 1.5. de Sacrament. c. 1. 
Chrysostom. in Liturgia. Incertum 
sub Hieronymi nomine in Marcum, 
c.14.18. Augustin. 1. 4. de Doc- 


trina Christiana, c. 21. Proclum, 
de Traditione Divine  Liturgie. 
Theodoret. Dialog. 1. Casartum 


Arelatensem sive Eucherium, Serm. 
5. ἴῃ Pascha. Martin. Bracarensem, 
in Collect. Can. Orientalium, c. 4. 


Bedam, in Luc. 1. 6. ec. 22. Da- 
mascenum, 1. 4. 6.14. Rabanum 
Maurum, de Institut. Cler. 1. 1. 


c. 33. Paschasium, de Sacrament. 
Eucharist. c. 11. Micrologum, Ec- 
cles. Observat. c. 10. Algerum, de 
eodem, 1. 2. c. 4. Nicephorum Cal- 
listum, 1. 18. 6. 52.: ut Lombardum 
mittam et Scholasticos, qui ad eum 
scripserunt. 

34 In Toan. το. (t. τ. p. 755 & 8.) 
Αἰσχυνέσθωσαν᾽᾽ Ἀρμένιοι. οἱ μὴ πα- 
ρακιρνῶντες ὕδωρ τῷ οἴνῳ ἐν τοῖς 
μυστηρίοις. 

99. OF .82. ([. 6. p. 1158 b.) Kat 
yap καὶ ᾿Ιάκωβος, ὁ κατὰ σάρκα 
Χριστοῦ τοῦ Θεοῦ ἡμῶν, ἀδελφὸς, ὃ ὃς 
τῆς Ἱεροσολυμιτῶν ἐκκλησίας πρώτως 
τὸν θρόνον ἐπιστεύθη" καὶ Βασίλειος 
ὁ τῆς Καισαρέων. ἀρχιεπίσκοπος, οὗ 
τὸ κλέος κατὰ πᾶσαν τὴν οἰκουμένην 
διέδραμεν, ἐγγράφως τὴν μυστικὴν 
ἡμῖν ἱερουργίαν παραδεδωκότες, οὕτω 
τελειοῦν ἐν τῇ θείᾳ λειτουργίᾳ ἐξ 
ὕδατός τε καὶ οἴνου τὸ ἱερὸν ποτήριον 
ἐκδεδώκασι. 


XV. im 


§ 7,5; 9. of the people. 259 


under St. Mark and St. Chrysostom, and the Constitutions °°. 
| Yet after all, as there is no express command for this in the 
institution, notwithstanding this general consent of the ancient 
Church, it is commonly determined by modern divines, as well 
of the Roman as Protestant communion, that it is not essential 
to the sacrament itself, as the reader that is curious may find 
demonstrated in Vossius in his Dissertation upon this subject 
[as cited just before]. 
8. As to the Ancients, they are not to be blamed in keeping Of some 
strictly to this custom, because they thought it a part of the εἰ δ 5 
institution. Upon which account they censured all that made alterations 
: or additions 
any alteration in the elements, either by addition, or subtrac- to the ele- 
tion, or changing one element for another. The Aquarians, aa ae 
we have heard, were condemned, for taking away the wine; sist. 
the Armenians and others for not using water also; others 
were condemned for changing the wine into milk or honey, 
mixed with water; others substituted grapes instead of wine ; 
others pulse instead of bread. Of all which, because we have 
spoken before in the two foregoing sections, I need say no 
more in this place. But besides these there was once a sense- 
less sect, which thought they did not celebrate the eucharist in 
perfection unless they offered cheese together with the bread. 
Whence they had the name of Artotyrite, from dpros, which 
in Greek signifies bread, and τυρὸς, cheese. This is the account 
which Epiphanius37 gives of them, and after him St. Austin, 
saying, ‘the Artotyrites are so called from their oblation: for 
they afer bread and cheese, saying that the first oblations, 
that were offered by men in the infancy of the world, were of 
the fruits of the earth and of sheep.’ 
9. There were others who wholly rejected the use of all ex- And of 
ternal symbols or sacraments in general, and consequently both ee 
baptism and the eucharist, upon a pretence that faith and know- ¥s¢ of the 


oe ; sacrament 
ledge and spiritual worship were the only things that were re- altogether. 





36 L. 8. c. 12. (Cotel. v.1. p. 402.) τυρὸν, καὶ οὕτως ποιεῖν τὰ αὐτῶν 
Ὡσαύτως καὶ τὸ ποτήριον κεράσας ἐξ μυστήρια. 


οἴνου καὶ ὕδατος, καὶ ἁγιάσας, ἐπέδω- 38 De Heeresibus, c. 28. (t. 8. 
Kev αὐτοῖς, λέγων, Πίετε ἐξ αὐτοῦ p. 10 6.) Artotyrite sunt, quibus 
πάντες. oblatio eorum hoc nomen dedit: 


57. Her. 49. Pepuz. n. 11. (t. I. offerunt enim panem et caseum, 
p. 418 4.) ᾿Αρτοτυρίτας δὲ αὐτοὺς dicentes, a primis hominibus obla- 
καλοῦσιν, ἀπὸ τοῦ ἐν τοῖς αὐτῶν tiones de fructibus terre et ovium 
μυστηρίοις, ἐπιτιθέντας ἄρτον καὶ fuisse celebratas. 


5.2 


The form 
of thanks- 
giving and 
consecra- 
tion-pray- 
ers, de- 


260 The oblation and 


quired of Christians. Upon this pretence the Ascodrute, who 
were a sort of Gnostics, neither administered baptism nor the 
eucharist in their society: they said the divine mysteries were 
incorporeal and invisible things, and therefore not to be repre- 
sented by such corporeal and visible things as water or bread 
and wine; but perfect knowledge was their redemption. So 
Theodoret39 describes them. And so both ποῦ and Epi- 
phanius“1 describe another abominable sect, who, from one of 
their principal tenets, were called Archontics. They taught 
that the world was not made by the Supreme God, but by 
certain inferior powers, seven or eight in number, whom they 
called archontes, rulers of the several orbs of the heavens, one 
above another, to the chief of which they gave the name of 
Sabaoth : and they pretended that baptism and the eucharist 
were only institutions of this Sabaoth, the God of the Jews and 
Giver of the Law, and not the ordinances of the Supreme God ; 
for which reason they wholly rejected the use of them. 

Some other such sects there were among the ancient heresies, 
who despised the eucharist upon the like pretences+?: but 
these are sufficient to show us what sort of men they were that 
anciently contemned this holy ordinance; and therefore, with- 
out further digressing to make any nicer inquiry after them, I 
now return to the business and service of the Church. 


CHAP) TEE: 
Of the oblation and consecration prayers. 


1. As soon as the people’s offerings were made, and bread 
and wine were set apart for the eucharist, they proceeded to 
The manner of which is de- 
which I will first set 


the solemn consecration of them. 
scribed at large in the Constitutions ; 


40 Tbid. c. 11. tot. (p. 303.) "Ex de 
τούτων, K.T.D. 

41 Her. 4o. ἀν τα Ti. 2: Ἰοῖς- 
See b.11. ch.2. 8.2. v.4. p- 16. N.55- 

42 Vid. Origen. Teh Εὐχῆς, τι. 13. 


39 Heret. Fabul. 1.1. c. το. (t. 4. 
part. 1. p. 302.) Οὗτοι δέ φασι, 
μὴ χρῆναι τὰ θεῖα μυστήρια, ἀορά- 
τῶν ὄντα σύμβολα, δι ὁρωμένων. ἐπι- 
τελεῖσθαι πραγμάτων, καὶ τὰ ἀσώ- 


XV. iil. 


ματα Ov αἰσθητῶν καὶ σωματικῶν. 
Εἶναι δὲ τὴν τελείαν Dale ὯΝ τὴν 
ἀληθῆ τοῦ ὄντος ἐπίγνωσιν... . Διὰ 
τοῦτο, οὔτε βαπτίζουσι τοὺς wean 
ὄντας, οὐδὲ ἐπιτελεῖται παρ᾽ αὐτοῖς 
τοῦ βαπτίσματος τὸ μυστήριον" λύ- 
τρωσιν γὰρ καλοῦσι τὴν τῶν ὅλων 
επιγνῶσιν. 


[juxt. Ed. Oxon. 8vo.] Ea penitus 
auferentes, quae sensibus percipiun- 
tur, nec baptismum nec eucharistiam 
usurpantes, &c. [Juxt. Ed. Bened. 
(t. I. p. 2048.) ° Hs γνώμης προΐσταν- 
Το οἱ τὰ αἰσθητὰ πάντη ἀναιροῦντες" 
καὶ “μήτε Ber! μήτε εὐχαριστίᾳ 
χρώμενοι, K.T.R. 








consecration prayers. 261 
down here, and then compare the several parts of it with the 
authentic accounts we have in other ancient writers. 
‘Immediately then,’ after the first prayers for the faithful are 
ended, ‘the deacon is ordered? to give a solemn admonition, 
saying, Πρόσχωμεν, Let us give attention! Then the bishop or 
priest salutes the Church, saying, The peace of God be with 
you all! and the people answer, And with thy spirit! After 
this, the deacon says to them all, Salute ye one another with 
an holy kiss! Then the clergy salute the bishop, and laymen 
their fellow-laymen, and the women the women; the children 
standing before the bema, (that is either the reading-desk or 
the altar,) with a deacon attending them to see that they keep 
good order; others of the deacons walking about the church, 
and inspecting the men and women, that there be no tumult, 
nor making of signs to one another, nor whispering, nor sleep- 
ing; and others standing at the men’s gate, and the sub- 
deacons at the women’s gate, that the doors be not opened for 
any to go in or out in the time of oblation. After this, the 
subdeacon brings water to the priests to wash their hands, as 
a sign of the purity of those souls that are consecrated unto 
God.’ ‘ Immediately after this a deacon cries οὐ 4, Let none of 
the catechumens be present, none of the hearers, none of the 
unbelievers, none of the heterodox party! Ye that have made 


43 Lib. 8. c. 11. (Cotel. v. 1. 
p- 398.) Mera τοῦτο λεγέτω ὁ διάκονος, 
Πρόσχωμεν" καὶ ἀσπαζέσθω ὁ ἐπί- 
σκοπὸς τὴν ἐκκλησίαν, καὶ ᾿ λεγέτω, ᾿Ἥ Η 
εἰρήνη τοῦ Θεοῦ μετὰ πάντων ὑμῶν" 
καὶ 6 λαὺς ἀποκρινάσθω, Καὶ μετὰ τοῦ 
πνεύματός σου" καὶ ὁ διάκονος εἰπάτω 
πᾶσιν, ᾿Ασπάσασθε ἀλλήλους ἐν φι- 
λήματι ἁγίῳ καὶ ἀσπαζέσθωσαν οἱ 
τοῦ κλήρου τὸν ἐπίσκοπον, οἱ λαϊκοὶ 
ἄνδρες τοὺς λαϊκοὺς, αἱ γυναῖκες τὰς 
γυναῖκας" τὰ παιδία δὲ στηκέτωσαν 


ἀναφορᾶς" εἷς δὲ ὑποδιάκονος διδότω 
ἀπόνιψειν χειρῶν τοῖς ἱερεῦσι, σύμ- 
βολον καθαρότητος ψυχῶν Θεῷ ava- 
aoe 

Δ ΤΡΙα. ὁ: τῷ (Ρ- 308.) Φημὶ δὲ 
κἀγὼ ᾿Ιάκωβος. ..W εὐθὺς 6 διάκονος 
λέγῃ" Μή τις τῶν κατηχουμένων" μή 
τις ἀκροωμένων" Bn τις τῶν ἀπίστων" 
μή τις τῶν , ἑτεροδόξων" οἱ τὴν πρώτην 
εὐχὴν εὐχόμενοι προέλθετε: τὰ παιδία 
προσλαμβάνεσθε αἱ μητέρες" μή τις 
κατά τινος" μή τις ἐν ὑ ὑποκρίσει" ὀρθοὶ 


πρὸς τῷ βήματι" καὶ διάκονος, αὐτοῖς 
ἕτερος ἔστω ἐφεστὼς, ὅπως μὴ ἀτακ- 
τῶσι καὶ ἄλλοι διάκονοι περιπατεί- 
τωσαν, καὶ σκοπείτωσαν. τοὺς ἄνδρας 
καὶ τὰς γυναῖκας, ὅπως μὴ θόρυβός τις 
γένηται, καὶ μή τις νεύσῃ, ἢ ψιθυρίσῃ, 
ἢ νυστάξῃ" οἱ δὲ διάκονοι ἱστάσθωσαν 
εἰς τὰς τῶν ἀνδρῶν θύρας, καὶ οἱ ὑπο- 
διάκονοι εἰς τὰς τῶν γυναικῶν" ὅπως 
μή τις ἐξέλθοι, μήτε ἀνοιχθῇ ἡ θύρα, 
κἂν πιστός τις ἥ, κατὰ τὸν καιρὸν τῆς 


πρὸς Κύριον μετὰ φόβου καὶ τρόμου 
ἑστῶτες ὦμεν προσφέρειν. Ὧν γενο- 
μένων οἱ διάκονοι προσαγέτωσαν τὰ 
δῶρα τῷ ἐπισκόπῳ πρὸς τὸ θυσιαστή- 
ριον" καὶ οἱ πρεσβύτεροι ἐκ δεξιῶν 
αὐτοῦ καὶ ἐξ εὐωνύμων στηκέτωσαν, 
ὡς ἂν μαθηταὶ παρεστῶτες διδασκάλῳ" 
δύο δὲ διάκονοι ἐξ ἑ ἑκατέρων τῶν μερῶν 
τοῦ θυσιαστηρίου κατεχέτωσαν ἐξ 
ὑμένων λεπτῶν ῥιπίδιον, ἢ πτερῶν 
ταῶνος, ἢ ὀθόνης" καὶ ἤμερα ἀποσο- 


scribed out 
of the Con- 
stitutions. 


262 The oblation and XV. i. 
the first prayer go forth,—zpoéAdere,—(or rather, as Cotelerius 
thinks it ought to be read, προσέλθετε,----Ὑ 6 that have made 
the first prayers draw near: for this seems to be spoken to 
the communicants as an invitation.) Ye mothers take your 
children and bring them with you. Let no one come with 
enmity against another; no one in hypocrisy. Let us stand 
upright before the Lord, with fear and trembling to offer our 
sacrifice. This said, the deacons bring τὰ δῶρα, the elements, 
to the bishop at the altar; the presbyters standing on each 
hand of him, and two deacons with their fans [ῥιπίδια] to drive 
away the little insects, that none of them fall into the cup. 
Then the bishop standing at the altar with the presbyters, 
makes a private prayer by himself, having on his white or 
bright vestment, and signing himself with the sign of the cross 
in ie forehead. Which ane he says, The grace“of Almighty 
God, and the love of our Lord Jesus Christ, ΤῊΣ the fellowship 
of the Holy Ghost be with you all! And the people answer 
with one voice, And with thy spirit! Then the bishop says, 
Lift up your hearts! and they all answer, Welift them up unto 
the Lord! The bishop says again, Let us give thanks to the 
Lord! and the people answer, It is"meet and*right so to do? 
‘Then let the bishop say, It is very meet and right above all 
things to praise thee the true God, who art before all crea- 
tures, of whom the whole family in heaven and earth is named, 


who art the only unbegotten, 


βείτωσαν τὰ μικρὰ τῶν ἱπταμένων 
ζώων, ὅπως ἂν μὴ ἐγχρίμπτωνται εἰς 
τὰ κύπελλα" εὐξάμενος οὖν καθ᾽ ἑαυτὸν 
ὁ ἀρχιερεὺς ἅμα τοῖς ἱερεῦσι, καὶ λαμ- 
πρὰν ἐσθῆτα μετενδὺς, καὶ στὰς πρὺς 
τῷ θυσιαστηρίῳ, τὸ τρόπαιον τοῦ 

- ᾿ - , a κ᾿ 
σταυροῦ κατὰ τοῦ μετώπου τῇ χειρὶ 
ποιησάμενος, εἰς πάντας εἰπάτω, Ἢ 
χάρις τοῦ παντοκράτορος Θεοῦ, καὶ ἡ 
ἀγάπη τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χρι- 
στοῦ, καὶ ἡ κοινωνία τοῦ ᾿Αγίου Πνεύ- 
ματος, ἔστω μετὰ πάντων ὑμῶν" καὶ 
πάντες συμφώνως λεγέτωσαν, Ὅτι 
καὶ μετὰ τοῦ πνεύματός σου" καὶ ὁ 
ἀρχιερεὺς, Ἄνω τὸν νοῦν" καὶ πάντες, 
Ἔχομεν πρὸς τὸν Κύριον" καὶ ὁ ἀρχι- 
ερεὺς, Εὐχαριστήσωμεν τῷ Κυρίῳ; καὶ 
πάντες, [Αξιον καὶ δίκαιον" καὶ ὁ ἀρχι- 
ερεὺς εἰπάτω, Λξιον ὡς ἀληθῶς καὶ 
δίκαιον, πρὸ πάντων ἀνυμνεῖν σε τὸν 
ὄντως ὄντα Θεὸν, τὸν πρὸ τῶν yevyvn- 


without original, without king, 


~ a al > @ “ A > > 
τῶν ovTa ἐξ ov πασᾶ πατριᾶα εν οὐ- 


fond Ν 5 A iss > / . A 
pav@ καὶ ἐπὶ γῆς ὀνομάζεται τὸν 
μόνον ἀγέννητον, καὶ ἄναρχον, καὶ 

; 


ἀβασί λευτον, καὶ ἀδέσποτον, τὸν ἀνεν- 
δεῆ, τὸν παντὸς “ἀγαθοῦ χορηγὸν, τὸν 
πάσης αἰτίας καὶ γενέσεως κρείττονα, 
A 
τὸν πάντοτε κατὰ τὰ αὐτὰ καὶ ὡσαύ- 
τῶς ἔχοντα᾽ ἐξ οὗ τὰ πάντα, καθάπερ 
ἔκ τινὸς ἀφετηρίας, εἰς τὸ εἶναι πα- 
ρῆλθεν. Σὺ γὰρ εἰ ἡ ἄναρχος γνῶσις, 
ἡ ἀΐδιος ὅρασις, ἡ ἀγέννητος ἀκοὴ, ἢ 
ἀδίδακτος copia’ ὁ πρῶτος τῇ φύσει, 
ν , ΄ > ν , Lf 
καὶ νύμος τῷ εἶναι, Kal κρείττων παντὸς 


ἀριθμοῦ" τὰ πάντα ἐκ τοῦ μὴ ὄντος 
τὶ > ~ 
εἰς τὸ εἶναι παραγαγὼν διὰ τοῦ 


μονογενοῦς σου Υἱοῦ" αὐτὸν δὲ πρὸ 
πάντων αἰώνων γεννήσας βουλήσει, 
καὶ δυνάμει, καὶ ἀγαθότητι, ἀμεσιτεύ- 
τως Υἱὸν μονογενῆ, Λόγον Θεὸν, 
Σοφίαν ζῶσαν, Πρωτότοκον πάσης 
κτίσεως, ΄Αγγελον τῆς μεγάλης βουλῆς 


arte: 


consecration prayers. 263 
without lord, who hast need of nothing, who art the author οἵ 
all good, who art above all cause and generation, and always 
the same, of whom all things have their original and existence. 
For thou art original knowledge, eternal sight, hearing with- 
out beginning, and wisdom without teaching; the first in na- 
ture, and the law of existing, exceeding all number. Who 
madest all things to exist out of nothing by thy only-begotten 
Son, whom thou didst beget before all ages by thy will, and 
power, and goodness, without the intervention of any, who is 
thy only-begotten Son, the Word that is God, the living wis- 
dom, the first-born of every creature, the angel of thy great 
council, thy high-priest, but the King and Lord of all the 
creatures, both visible and invisible, who is before all things, 
and by whom all things consist. For thou, O eternal God, 
didst create all things by him, and by him thou dost vouchsafe 
to rule and govern them in the orderly ways of thy providence. 
By whom thou didst give them bemg, by him also thou didst 
give them a well-bemg. O God and Father of thy only-be- 
gotten Son, who by him didst create the Cherubims and Sera- 
phims, the ages and hosts, the dominions and powers, the 
principalities and thrones, the archangels and angels, and after 
them didst by him create this visible world, and all things that 
are therein. For thou art he that hast established the heavens 
as an arch, and extended them like a curtain: that hast 


founded the earth upon nothing by thy sole will; that hast 


gov" ᾿Αρχιερέα σὸν, Βασιλέα δὲ καὶ φῶς ἐκ θησαυρῶν, καὶ τῇ τούτου 





Κύριον πάσης νοητῆς καὶ αἰσθητῆς 
φύσεως" τὸν πρὸ πάντων, δι οὗ τὰ 
πάντα. Σὺ yap, Θεὲ αἰώνιε, bv αὐτοῦ 
τὰ πάντα πεποίηκας, καὶ be αὐτοῦ τῆς 
προσηκούσης προνοίας τὰ ὅλα ἀξιοῖς" 
δι’ οὗ yap τὸ εἶναι ἐχαρίσω, δι αὐτοῦ 
καὶ τὸ εὖ εἶναι ἐδωρήσω" ὁ Θεὸς καὶ 
Πατὴρ τοῦ μονογενοῦς ᾿ Υἱοῦ gov" ὁ δι 
αὐτοῦ πρὸ πάντων ποιήσας τὰ Χερου- 
βὶμ καὶ τὰ Σεραφὶμ, αἰῶνάς τε καὶ 
στρατιὰς, δυνάμεις τε καὶ ἐξουσίας, 
ἀρχάς τε καὶ θρόνους, ἀρχαγγέλους τε 
καὶ ,ἀγγέλους" καὶ μετὰ ταῦτα πάντα 
ποιήσας δι’ αὐτοῦ τὸν φαινόμενον τοῦ- 
τον κόσμον καὶ πάντα τὰ ἐν αὐτῷ. Σὺ 
γὰρ εἶ ὁ τὸν οὐρανὸν ὡς καμάραν orn 
σας, καὶ ὡς δέρριν ἐκτείνας, καὶ τὴν 
γὴν ἐπ᾿ οὐδενὸς ἱδρύσας “γνώμῃ μόνῃ" 
ὁ πήξας στερέωμα, καὶ νύκτα καὶ 
ἡμέραν κατασκευάσας" ὁ ἐξαγαγὼν 


στολῇ ἐπαγαγὼν τὸ σκότος, εἷς ἀνά- 
παυλαν τῶν ἐν τῷ κόσμῳ κινουμένων 
ζώων" 6 τὸν ἥλιον τάξας εἰς ἀρχὰς τῆς 
ἡμέρας ἐν οὐρανῷ, καὶ τὴν σελήνην εἰς 
ἀρχὰς τῆς νυκτὸς, καὶ τὸν χορὸν τῶν 
ἀστέρων ἐν οὐρανῷ καταγράψας, εἰς 
αἶνον τῆς σῆς μεγαλοπρεπείας" ὁ ποι- 
ἤσας ὕδωρ πρὸς πόσιν καὶ κάθαρσιν, 
ἀέρα ζωτικὸν πρὸς εἰσπνοὴν καὶ φωνῆς 
ἀπόδοσιν διὰ γλώττης πληττούσης τὸν 
ἀέρα, καὶ ἀκοὴν συνεργουμένην ὑπ᾽ 
αὐτοῦ, ὡς ἐπαΐειν εἰσδεχομένην τὴν 

προσπίπτουσαν αὐτῇ λαλιάν" 6 ποι- 
noas πῦρ πρὸς σκότους παραμυθίαν, 
πρὸς ἐνδείας ἀναπλήρωσιν, καὶ τὸ θερ- 
μαίνεσθαι ἡμᾶς καὶ φωτίζεσθαι ὑπ᾽ 
αὐτοῦ" ὁ τὴν μεγάλην θάλασσαν χω- 
ρίσας τῆς γῆς; καὶ τὴν μὲν ἀναδείξας 
πλωτὴν, τὴν δὲ ποσὶ βάσιμον ποιήσας, 
καὶ τὴν μὲν ζώοις μικροῖς καὶ μεγάλοις 


264. The oblation and 


fixed the firmament, and formed night and day; that hast 
brought the light out of thy treasures and superadded dark- 
ness for a covering, to give rest to the creatures that move in 
the world; that hast set the sun in the heaven to govern the 
day, and the moon to govern the night; and ordered the 
course of the stars, to the praise of thy magnificent power ; 
that hast made the water for drink and purgation, and the 
vital air both for breathing and speaking ; that hast made the 
fire to be a comfort in darkness, to supply our wants, and that 
we should be both warmed and enlightened thereby ; that hast 
divided the great sea from the earth, and made the one nayi- 
gable, and the other passable on foot ; that hast filled the one 
with small and great animals, and the other with tame and 
wild beasts; that hast crowned the earth with plants and 
herbs of all sorts, and adorned it with flowers, and enriched it 
with seeds; that hast established the deep, and set a great 
barrier about it, walling the great heaps of salt water, and 
bounding them with gates of the smallest sand; that some- 
times raisest the same deep to the magnitude of mountains by 
thy winds, and sometimes layest it plain like a field; now 
making it rage with a storm, and then again quieting it with a 
calm, that they which sail therein may find a safe and gentle 
that hast begirt the world, which thou createdst by 
Christ, with rivers, ad watered it with brooks, and filled it 
with springs of living water always flowing, and bound up the 


passage ; 


πληθύνας, τὴν δὲ ἡμέροις Kat ἀτιθάσ- καὶ ἰασίμοις" ζώοις πολλοῖς καὶ δια- 


XV. τῷ 


σοις πληρώσας" φυτοῖς τε διαφόροις 
στέψας, καὶ βοτάναις στεφανώσας, 
καὶ ἄνθεσι καλλύνας, καὶ σπέρμασι 
πλουτίσας" ὁ συστησάμενος ἄβυσσον, 
καὶ μεγὰ κῆτος [al. κῦτος αὐτῇ περι- 
θεὶς, ἁλμυρῶν ὑδάτων σεσωρευμένα 
πελάγη, περιφράξας δὲ αὐτὴν πύλαις 
ἄμμου λεπτοτάτης" ὁ πνεύμασί ποτε 
μὲν αὐτὴν κορυφῶν εἰς ὀρέων μέγεθος, 
ποτὲ δὲ στρωννύων αὐτὴν εἰς πεδίον, 
καί ποτε μὲν ἐκμαίνων. χειμῶνι, ποτὲ 
δὲ πραὔνων γαλήνῃ, ὡς ναυσιπόροις 
πλωτῆρσιν εὔκολον εἶναι πρὸς πορείαν" 
ὁ ποταμοῖς διαζώσας τὸν ὑπό σου διὰ 
Χριστοῦ γενόμενον κόσμον, καὶ χει- 
μάρροις ἐπικλύσας, καὶ πηγαῖς ἀεννάοις 
μεθύσας, ὄρεσι δὲ περισφίγξας εἰς 
ἕδραν ἀτρεμὴ γῆς ἀσφαλεστάτην" 
ἐπλήρωσας γάρ σου τὸν κόσμον, καὶ 
διεκόσμησας αὐτὸν βοτάναις εὐόσμοις 


φύροις, ἀλκίμοις καὶ ἀσθενεστέροις, 
ἐδωδίμοις καὶ ἐνεργοῖς, ἡμέροις καὶ 
ἀτιθάσσοις" ἑρπετῶν συριγμοῖς, πτη- 
νῶν ποικίλων κλαγγαῖς" ἐνιαυτῶν κύ- 
κλοις, μηνῶν καὶ ἡμερῶν ἀριθμοῖς, 
τροπῶν τάξεσι νεφῶν ὀμβροτόκων 
διαδρομαῖς, εἰς καρπῶν γονὰς, καὶ ζώων 
σύστασιν, σταθμὸν ἀνέμων διαπνεόν- 
των, ὅτε προσταχθῶσι παρά σου, τῶν 
φυτῶν καὶ τῶν βοτανῶν τὸ πλῆθος. 
Καὶ οὐ μόνον τὸν κόσμον ἐδημιούργη- 
σας, ἀλλὰ καὶ τὸν κοσμοπολίτην ἄν- 
θρωπον ἐν αὐτῷ ἐποίησας, κόσμου 
κόσμον αὐτὸν ἀναδείξας" εἶπας γὰρ τῇ 
σῇ ᾿Σοφίᾳ, Ποιήσωμεν ἄνθρωπον κατ᾽ 
εἰκόνα ἡμετέραν, καὶ καθ᾽ ὁμοίωσιν" 
καὶ ἀρχέτωσαν τῶν ἰχθύων τῆς θαλάσ- 
ons, καὶ τῶν πετεινῶν τοῦ οὐρανοῦ" 
διὸ καὶ πεποίηκας αὐτὸν ἐκ ψυχῆς 
ἀθανάτου καὶ σώματος σκεδαστοῦ᾽ τῆς 


consecration prayers. 265 


earth with mountains, to give it a firm and unmoveable situa- 
tion. Thou hast filled thy world, and adorned it with odori- 
ferous and medicinal herbs, with a multitude and variety of 
animals, weaker and stronger, some for meat and some for 
labour, some of a mild and some of a fiercer nature; with the 
hissing of serpents, and sweeter notes of birds of divers kinds ; 
with the revolution of years, and numbers of months and days, 
and orders of stated seasons, with flying clouds producing rain, 
for the procreation of fruits and preservation of animals; with 
winds to blow in order at thy command, and a multitude of 
plants and herbs. Neither hast thou only made the world, 
but created man in it to be the citizen of the world, and made 
him the ornament of thy beautiful structure. For thou saidst 
to thy own Wisdom, Let us make man in our own image and 
likeness, and let him have dominion over the fish of the sea 
and over the fowl of the air. And therefore thou madest him 
of an immortal soul and a dissolvable body; creating the one 
out of nothing, and the other out of the four elements: and 
gavest him in his soul a rational knowledge, a power to discern 
between piety and impiety, and a Judgment to distinguish be- 
tween good and evil; and in his body the privilege and faculty 
of five several senses, with the power of local motion. For 
thou, O God Almighty, didst by Christ plant Paradise in Eden 
towards the east, adorning it with all kinds of plants meet for 
food, and placing man therein as in a well-furnished house : 





μὲν ἐκ τοῦ μὴ ὄντος, τοῦ δὲ ἐκ τῶν 
τεσσάρων στοιχείων᾽ καὶ δέδωκας av- 
τῷ, κατὰ μὲν THY ψυχὴν, τὴν λογικὴν 
διάγνωσιν, εὐσεβείας καὶ ἀσεβείας διά- 
κρισιν, δικαίου καὶ ἀδίκου παρατήρη- 
ow’ κατὰ δὲ τὸ σῶμα, τὴν πένταθλον 
ἐχαρίσω αἴσθησιν, καὶ τὴν μεταβατικὴν 
κίνησιν. Σὺ γὰρ, Θεὲ παντοκράτορ, 
διὰ Χριστοῦ παράδεισον ἐν Ἐδὲμ κατὰ 
ἀνατολὰς ἐφύτευσας, παντοίων φυτών 
ἐδωδίμων κόσμῳ, καὶ ἐν αὐτῷ ὡς ἂν 
ἐν ἑστίᾳ πολυτελεῖ εἰσήγαγες αὐτόν' 
Kav τῷ ποιεῖν νόμον δέδωκας αὐτῷ 
ἔμφυτον, ὃ ὅπως οἴκοθεν καὶ παρ᾽ ἑαυτοῦ 
ἔχοι τὰ σπέρματα τῆς θεογνωσίας" 
εἰσαγαγὼν δὲ εἰς τὸν τῆς τρυφῆς πα- 
ράδεισον, πάντων μὲν ἀνῆκας αὐτῷ τὴν 
ἐξουσίαν πρὸς μετάληψιν, ἑνὸς δὲ 
μόνου τὴν γεῦσιν ἀπεῖπας ἐπ᾽ ἐλπίδι 
κρειττόνων, ἵνα ἐὰν φυλάξῃ τὴν ἐν- 
τολὴν, μισθὸν ταύτης τὴν ἀθανασίαν 


κομίσηται" ἀμελήσαντα δὲ τῆς ἐντολῆς, 
καὶ “ευσάμενον a ἀπηγορευμένου καρποῦ 
ἀπάτῃ ὄφεως, καὶ συμβουλίᾳ γυναικὸς, 
τοῦ μὲν παραδείσου δικαίως ἔξωσας 
> "» > , ἈΝ 5 A ‘ 
αὐτὸν, ἀγαθότητι δὲ εἰς TO παντελὲς 
ἀπολλύμενον οὐχ ὑπερεῖδες" σὸν γὰρ 
ἢν δημιούργημα" ἀλλὰ καθυποτάξας 
αὐτῷ τὴν κτίσιν, δέδωκας αὐτῷ οἰκείοις 
ἱδρῶσι καὶ πόνοις πορίζειν ἑαυτῷ τὴν 
τροφὴν, σοῦ πάντα φύοντος καὶ αὔξον- 
Tos καὶ πεπαίνοντος" χρόνῳ δὲ πρὸς 
ὀλίγον αὐτὸν κοιμίσας, ὅρκῳ εἰς πα- 
λιγγενεσίαν ἐγκάλεσας" ὅρον θανάτου 
λύσας, ζωὴν. ἐξ ἀναστάσεως ἐπηγγεί- 
Aw. Καὶ οὐ τοῦτο μόνον᾽ ἀλλὰ καὶ 
\ > > a > A She, 
τοὺς ἐξ αὐτοῦ eis πλῆθος ἀνάριθμον 
x€as, τοὺς ἐμμείναντάς σοι ἐδόξασας, 
τοὺς δὲ ἀποστάντας σου ἐκόλασας" 
\ “ Ἀ > ‘ « id , 
kal Tov μὲν ᾿Αβὲλ, ws ὁσίου, προσ- 
, \ , A A > 
δεξάμενος τὴν θυσίαν, τοῦ δὲ ἀδελ- 
3, ~ 
φοκτόνου Katy ἀποστραφεὶς τὸ δῶρον, 


266 The oblation and AV. πὸ 
and in his creation thou gavest a natural law implanted in his 

mind, that thereby he might have within himself the seeds of 

divine knowledge. And when thou hadst placed him in the 
Paradise of delights and pleasure, thou gavest him power to 

eat of all things, only forbidding him to taste of one kind, in 
expectation of something better: that if he observed that com- 

mand, he might attain to immortality as the reward of his 
obedience. But he neglecting this command, and by the fraud 

of the Serpent and the counsel of the woman tasting the for- 
bidden fruit, thou didst justly drive him out of Paradise, and ; 
yet in goodness did not despise him when he had destroyed j 
himself; for he was thy workmanship; but thou, who didst 
put the creatures in subjection under him, didst appoint him to 
get his food by labour and sweat, thy providence concurring to 
produce, augment, and bring all things to maturity and per- 
fection. Thou didst suffer him for a while to sleep the sleep Ἷ 
of death, and then with an oath calledst him again to ἃ rege- P 
neration: dissolving the bands of death and promising him life 
by a resurrection. And not only so; but giving him an imnu- 
merable posterity, thou didst glorify such of them as adhered 
to thee, and punishedst those that apostatized from thee; re- 
ceiving the sacrifice of Abel as an holy man, and rejecting the 
offering of Cain as abominable for murdering his brother. 
Thou didst also receive Seth and Enos, and translate Enoch. 
For thou art the creator of men, and the author of life, and 


jpn ae 


ws ἐναγοῦς" Kal πρὸς τούτοις τὸν Σὴθ, 
καὶ τὸν ᾿Ενὼς προσελάβου, καὶ τὸν 
᾿Ενὼχ μετατέθεικας. Σὺ γὰρ εἶ ὁ δη- 
μιουργὸς τῶν ἀνθρώπων, καὶ τῆς ζωῆς 
χορηγὸς, καὶ τῆς ἐνδείας πληρωτής" 
καὶ τῶν νόμων δοτὴρ, καὶ τῶν φυ- 
λαττόντων αὐτοὺς μισθαποδότης, καὶ 
τῶν παραβαινόντων αὐτοὺς ἔκδικος" 
ὁ τὸν μέγαν κατακλυσμὸν “ἐπαγαγὼν 
τῷ κόσμῳ διὰ τὸ πλῆθος τῶν ἀσεβη- 
σάντων, καὶ τὸν δίκαιον Νῶε ῥυσά- 
μενος ἐκ τοῦ κατακλυσμοῦ ἐν λάρνακι 
σὺν ὀκτὼ ψυχαῖς, τέλος μὲν τῶν πα- 
ρῳχηκότων, ἀρχὴν δὲ τῶν μελλόντων 
ἐπιγίνεσθαι. ὁ τὸ φοβερὸν πῦρ κατὰ 
τῆς Σοδομηνῆς πενταπόλεως ἐξάψας, 
καὶ γὴν καρποφόρον εἰς ἅλμην θέμενος 
ἀπὸ κακίας τῶν κατοικούντων ἐν αὐτῇ" 
καὶ τὸν ὅσιον Λὼτ ἐξαρπάσας τοῦ ἐμ- 
πρησμοῦ. Σὺ εἶ ὁ τὸν ᾿Αβραὰμ p ῥυσα- 
μενος προγονικῆς ἀσεβείας, καὶ κληρο- 


νόμον τοῦ κόσμου καταστήσας, καὶ 
ἐμφανίσας αὐτῷ τὸν Χριστόν σου ὁ 
τὸν Μελχισεδὲκ, d ἀρχιερέα τῆς λατρείας 
προχειρισάμενος" ὁ τὸν πολύτλαν θε- 
ράποντά σου ᾿Ιὼβ νικητὴν τοῦ ἀρχε- 
κάκου ὄφεως ἀναδείξας" ὁ τὸν ᾿Ισαὰκ 
ἐπαγγελίας υἱὸν ποιησάμενος" ὁ τὸν 
᾿Ιακὼβ πατέρα δώδεκα παίδων, καὶ 
τοὺς ἐξ αὐτοῦ εἰς πλῆθος χέας, καὶ 
εἰσαγαγὼν εἰς Αἴγυπτον ἐν ἑβδομή- 
κοντα πέντε ψυχαῖς. Σὺ, Κύριε, Ἴω- 
σὴφ οὐχ ὑπερεῖδες" ἀλλὰ μισθὸν τῆς 
διὰ σὲ σωφροσύνης ἔδωκας αὐτῷ τὸ 
τῶν Αἰγυπτίων ἄρχειν. Σὺ, Κύριε, 
Ἑβραίους ὑπὸ Αἰγυπτίων. καταπονου- 
μένους οὐ περιεῖδες, διὰ τὰς πρὸς τοὺς 
πατέρας αὐτῶν ἐπαγγελίας" ἀλλ᾽ ἐρ- 
ρύσω, κολάσας Αἰγυπτίους. Παρα- 
φθειράντων δὲ τῶν ἀνθρώπων τὸν 
φυσικὸν “νόμον, καὶ τὴν κτίσιν, ποτὲ 
μὲν αὐτόματον νομισάντων, ποτὲ δὲ 





267 


consecration prayers. 


the supplier of all their wants, their lawgiver, that rewardest 
those that keep thy laws, and punishest these that transgress 
them. Thou didst bring an universal deluge upon the world 
because of the multitude of the ungodly, but deliveredst 
righteous Noah out of the flood with eight souls in thy ark, 
making him the end of the preceding generation, and the 
father of those that were to come. Thou didst kindle a dread- 
ful fire against the five cities of the Sodomites, and turn a 
fruitful land into a vale of salt, for the wickedness of them that 
dwelt therein, but didst deliver righteous Lot from the burning. 
Thou art he that didst deliver Abraham from the impiety of 
his ancestors, and madest him to become heir of the world, 
and didst manifest thy Christ unto him. Thou didst appoint 
Melchisedech to be the high-priest of thy service. Thou didst 
declare thy servant Job, after many sufferings, to be conqueror 
of the Serpent, that first author of evil. 
be the son of promise. 


Thou madest Isaac to 
Thou madest Jacob to be the father 
of twelve children, and his offspring to be innumerable, and 
broughtest three-score and fifteen souls into Egypt. Thou, 
te didst not despise Joseph, but for his chastity madest him 
to rule over the Egyptians. Thou, Lord, didst not forget the 
Hebrews when the Egyptians oppressed them, because of the 
promise made to their fathers ; but didst punish the Egyptians, 
and deliver thy people. And when men had corrupted the law 
of nature written in their minds, and some began to think the 
πλεῖον ἢ Set τιμησάντων, καί σοι τῷ γὸν ἀναδείξας, ἑπτὰ ἔθνη Χαναναίων 


Θεῷ τῶν πάντων συνταττόντων᾽ οὐκ δι αὐτοῦ καθεῖλες, ᾿Ιορδάνην διέρ- 
᾿», Ξ a“ > A > , A 
εἴασας πλανᾶσθαι, ἀλλὰ ἀναδείξας τὸν ρηξας, τοὺς ποταμοὺς ᾿Ηθὰμ ἐξήρανας, 


ἅγιόν σου θεράποντα Μωῦσην, δι 
αὐτοῦ πρὸς βοήθειαν τοῦ φυσικοῦ τὸν 
γραπτὸν νόμον δέδωκας, καὶ τὴν κτίσιν 
ἔδειξας σὸν ἔργον εἶναι, τὴν δὲ πολύ- 
θεον πλάνην ἐξώρισας" τὸν ᾿Ααρὼν 
καὶ τοὺς ἐξ αὐτοῦ ἱερατικῇ τιμῇ ἐδόξα- 
σας" ἝἙ βραίους ἁμαρτόντας ἐκόλασας, 
ἐπιστρέφοντας ἐδέξω" τοὺς Αἰγυστίους 
δεκαπλήγῳ ἐ ἐτιμωρήσω" θάλασσαν δι- 
ελὼν, Ἰσραηλίτας διεβίβασας: Αἰ- 
γυπτίους ἐπιδιώξαντας ὑποβρυχίους 
ἀπώλεσας" ξύλῳ πικρὸν ὕδωρ ey ύ- 
κανας" ἐκ πέτρας ἀκροτόμου ὕδωρ 
ἀνέχεας" ἐξ “οὐρανοῦ τὸ μάννα ὕσας, 
τροφὴν ἐξ ἀέρος ὀρτυγομήτραν" στύ- 
λον πυρὸς τὴν νύκτα “πρὸς φωτισμὸν, 
καὶ στύλον νεφέλης ἡμέραν πρὸς σκι- 
ασμὸν θάλπους. Τὸν ᾿Ιησοῦν στρατη- 


τείχη κατέρριψας ἄνευ μηχανημάτων 
καὶ χειρὸς ἀνθρωπίνης. Ὑπὲρ ἁπάντων 
σοι ἡ δόξα, Δέσποτα παντοκράτορ᾽ σὲ 
προσκυνοῦσιν ἀνάριθμοι στρατιαὶ ἀγ- 
γέλων, ἀρχαγγέλων, θρόνων, κυμιο- 
τήτων, ἀρχῶν, ἐξουσιῶν, δυνάμεων, 
στρατιῶν αἰωνίων τὰ Χερουβὶμ, καὶ 
τὰ ἑξαπτέρυγα Σεραφὶμ, ταῖς μὲν. δυσὶ 
κατακαλύπτοντα τοὺς πόδας, ταῖς δὲ 
δυσὶ τὰς κεφαλὰς, ταῖς δὲ δυσὶ πετό- 
μενα, καὶ λέγοντα, ἅμα χιλίαις χιλιά- 
σιν ἀρχαγγέλων, καὶ μυρίαις μυριάσιν 
ἀγγέλων, ἀκαταπαύστως καὶ ἀσιγήτως 
βοώσαις, καὶ πᾶς ὃ λαὸς ἅμα εἰπάτω, 
“Ἅγιος, Δγιος, Λγιος, Κύριος Σαβαὼθ. 
πλήρης ὁ ὁ οὐρανὸς καὶ ἡ γῆ. τῆς δόξης 
αὐτοῦ" εὐλογητὸς εἰς τοὺς αἰῶνας" 
᾿Αμήν. Καὶ ὁ ἀρχιερεὺς ἑξῆς λεγέτω. 


268 The oblation and XV. ii. 
creatures had their existence of themselves, and honoured 
them above what was meet, placing them in the same rank 
with thee the God of all, thou didst not suffer them to wander 
in error, but raising up thy holy servant Moses, thou didst by 
him promulge a written law to revive and support the law of 
nature ; showing the creatures to be the work of thy hands, 
and thereby expelling the error of polytheism out of religion. 
Thou didst honour Aaron and his posterity with the dignity of 
the priesthood. Thou didst chastise the Hebrews when they 
sinned, and receive them into favour when they turned unto 
thee. Thou didst punish the Egyptians with ten plagues; and, 
dividing the sea, madest the Israelites to pass through it, 
drowning the Egyptians that pursued them. Thou madest the 
bitter sweet with wood; thou broughtest streams out of the 
rock when thou hadst divided the top of it; thou didst rain 
down manna out of heaven, and give them food out of the air, 
a measure of quails for every day; setting up a pillar of fire 
to give them light by night, and the pillar of the cloud to 
shadow them from heat by day. Thou didst constitute Joshua 
the captain of thy armies, and by him destroy the seven nations 
of the Canaanites, dividing Jordan, and drying up the rivers of 
Ethan, and laying flat the walls of Jericho without any engines 
of war or concurrence of human power. For all these things 
we glorify thee, O Lord Almighty. The innumerable armies 
of angels adore thee; the archangels, thrones, dominions, prin- 


“Aytos yap εἶ ὡς ἀληθῶς, καὶ πανάγιος, 
ὕψιστος, καὶ ὑπερυψούμενος εἰς τοὺς 
αἰῶνας. ἽΔγιος δὲ καὶ ὁ μονογενής σου 
Υἱὸς, ὁ ὃ Κύριος ἡμῶν καὶ Θεὸς, ᾿Ιησοῦς 
ὁ Χριστός" ὃς εἰς πάντα ὑπηρετησά- 
μενός σοι τῷ Θεῷ αὐτοῦ καὶ Πατρὶ, 
εἴς τε δημιουργίαν διάφορον, καὶ πρό- 
νοιαν κατάλληλον, οὐ περιεῖδε τὸ γένος 
τῶν ἀνθρώπων ἀπολλύμενον, ἀλλὰ 
μετὰ ,Φυσικὸν νόμον, μετὰ νομικὴν 
παραίνεσιν, μετὰ προφητικοὺς ἐλέγ- 
χους, καὶ τὰς τῶν ἀγγέ λων ἐ ἐπιστασίας, 
παραφθειρόντων σὺν τῷ θετῷ καὶ τὸν 
φυσικὸν νόμον, καὶ τῆς μνήμης ἐκβαλ- 
λόντων τὸν κατακλυσμὸν, τὴν ἐκπύ- 
poow, τὰς Kat Αἰγυπτίων πληγὰς, 
τὰς κατὰ Παλαιστηνῶν σφαγὰς, καὶ 
μελλόντων ὅσον οὐδέπω ἀπόλλυσθαι 
πάντων, εὐδόκησεν αὐτὸς γνώμῃ σῇ ὁ 
Δημιουργὸς ἀνθρώπου «ἄνθρωπος γε- 
νέσθαι, ὁ Νομοθέτης ὑπὸ νόμους, ὁ 


᾿Αρχιερεὺς ἱερεῖον, ὁ Ποιμὴν πρόβα- 
Tov" καὶ ἐξευμενίσατό σε, τὸν ἑαυτοῦ 
Θεὸν καὶ Πατέρα, καὶ τῷ κόσμῳ κα- 
τήλλαξε, καὶ τῆς ἐπικειμένης ὀργῆς 
τοὺς πάντας ἠλευθέρωσε, γενόμενος ἐκ 
παρθένου. γενόμενος ἐν σαρκί: ὁ Θεὸς 
Λόγος, ὁ ἀγαπητὸς Υἱὸς, ὁ πρωτότοκος 
πάσης κτίσεως, κατὰ τὰς περὶ αὐτοῦ ὑπ᾽ 
αὐτοῦ προρρηθείσας προφητείας ἐκ 
σπέρματος Δαβὶδ, καὶ ᾿Αβραὰμ, καὶ φυ- 
λῆς Ἰούδα" καὶ γέγονεν. ἐν μήτρᾳ παρ- 
θένου ὁ διαπλάσσων πάντας τοὺς γεν- 
νωμένους, καὶ ἐνσαρκώθη ὁ ὁ ἄσαρκος, ὁ ὁ 
ἀχρόνως γεννηθεὶς ἐν χρόνῳ γεγένηται" 
πολιτευσάμενος ὁσίως καὶ παιδεύσας 
ἐνθέσμως" πᾶσαν νόσον καὶ πᾶσαν μα- 
λακίαν ἐξ ἀνθρώπων ἀπελάσας, σημεῖά 
τε καὶ τέρατα ἐν τῷ λαῷ ποιήσας" 
τροφῆς καὶ ποτοῦ καὶ ὕπνου μετα- 
λαβὼν, ὁ τρέφων πάντας τοὺς χρή- 
ζοντας τροφῆς, καὶ ἐμπιπλῶν πᾶν 








consecration prayers. 269 
cipalities, dignities, powers, hosts, and ages ; the Cherubims, 
and Seraphims also with six wings, with two of which they 
cover their feet, and with two their faces, and with two they 
fly, saying, with thousand thousands of archangels, and ten 
thousand times ten thousand angels, all crying out without rest 
and imtermission,—and let all the people say together with 
them,—Holy, Holy, Holy, Lord of hosts: heaven and earth 
are full of thy glory: blessed art thou for ever! Amen.’ 

‘And after this let the bishop say, For thou truly art holy, 
the most holy, the most high, far exalted above all things for 
evermore. Holy also is thy only begotten Son, our Lord and 
God, Jesus Christ; who ministering to thee his God and 
Father in all things, both in various works of creation and 
providence, did not despise lost mankind; but after the law of 
nature, after the admonitions of the written law, after the 
reprehensions of the prophets, after the administrations and 
presidency of angels; when men had corrupted both the 
natural and written law, and erased the memory of the flood, 
and the burning of Sodom, and the plagues of Egypt, and 
and slaughters of Palestine, and were now all 
ready to perish; he, who was the Creator of man, chose by 
thy will to become man; the Lawgiver, to be under the law; 
the High Priest, to be the sacrifice; the Shepherd, to be made 
asheep: whereby he appeased thee his God and Father, and 
reconciled the world, and delivered all men from the wrath 


devastations 


ζῶον εὐδοκίας" ἐφανέρωσέ σου τὸ τρίτῃ ἡμέρᾳ" Kal, τεσσαράκοντα ἡμέρας 


ὄνομα τοῖς ἀγνοοῦσιν αὐτὸ, τὴν ἄγνοι- 
αν ἐφυγάδευσε, τὴν εὐσέβειαν ἀνε- 
ζωπύρησε, τὸ θέλημά σου ἐπλήρωσε, 
τὸ ἔργον ὃ ἔδωκας αὐτῷ ἐτελείωσε" 
καὶ ταῦτα πάντα κατορθώσας, χερσὶν 
ἀνόμων κατασχεθεὶς, ἱ ἱερέων καὶ ἀρχι- 
ερέων Pevdortpor | καὶ λαοῦ παρα- 
νόμου. προδοσίᾳ τοῦ τὴν κακίαν νοή- 
σαντος, καὶ πολλὰ παθὼν ὑπ᾽ αὐτῶν, 
καὶ πᾶσαν ἀτιμίαν ὑποστὰς σῇ. συγ- 
χωρήσει, παραδοθεὶς Πιλάτῳ τῷ ἡγε- 
μόνι, καὶ κριθεὶς ὁ ὁ Κριτὴς, καὶ κατα- 
κριθεὶς ὁ Σωτὴρ, σταυρῷ προσηλώθη 
ὁ ἀπαθὴς, καὶ ἀπέθανεν ὁ τῇ φύσει 
ἀθάνατος, καὶ ἐτάφη ὁ ζωοποιὸς, ἵνα 
πάθους λύσῃ καὶ θανάτου ἐξέληται 
τούτους, τοὺς Ov ods παρεγένετο, καὶ 
ῥήξῃ τὰ δεσμὰ τοῦ Διαβόλου, καὶ 
ῥύσηται τοὺς ἀνθρώπους ἐκ τῆς ἀπά- 
τῆς αὐτοῦ; καὶ ἀνέστη ἐκ νεκρῶν τῇ 


ἐνδιατρίψας τοῖς μαθηταῖς, ἀνελήφθη 
εἰς τοὺς οὐρανοὺς, καὶ ἐκαθέσθη ἐκ 
δεξιῶν σου, τοῦ Θεοῦ καὶ Πατρὸς 
αὐτοῦ. 

Μεμνημένοι οὖν ὧν δι’ ἡμᾶς ὑπέ- 
μεινεν, εὐχαριστοῦμέν σοι, Θεὲ παντο- 
κράτορ, οὐχ ὅσον ὀφείλομεν, ἀλλ᾽ 
ὅσον δυνάμεθα, καὶ τὴν διάταξιν av- 
τοῦ πληροῦμεν. Ev 7 yap νυκτὶ παρε- 
δίδοτο, λαβὼν ἄρτον ταῖς ἁγίαις καὶ 
ἀμώμοις αὐτοῦ χερσὶ, καὶ ἀναβλέψας 
πρὸς σὲ, τὸν Θεὸν αὐτοῦ καὶ Πατέρα, 
καὶ κλάσας ἔδωκε τοῖς μαθηταῖς εἰπὼν, 
Τοῦτο τὸ μυστήριον τῆς καινῆς δια- 
θήκης" λάβετε ἐξ αὐτοῦ, φάγετε" 
τοῦτό ἐστι τὸ σῶμά μου, τὸ περὶ πολ- 
λῶν θρυπτόμενον εἰς ἄφεσιν ἁ ἁμαρτιῶν. 
Ὡσαύτως καὶ τὸ ποτήριον κεράσας € 
οἴνου καὶ ὕδατος, καὶ ἁγιάσας, ἐπέδω- 
κεν αὐτοῖς, λέγων, Πίετε ἐξ αὐτοῦ 


270 The oblation and 


that hanged over their heads, being born of a virgin, and made 
flesh, God the Word, the beloved Son, the first-born of every 
creature ; according to the prophecies which he himself pre- 
dicted of himself, made of the seed of David and Abraham, 
and of the tribe of Judah. He, who was the Former of all 
things that are made, was formed himself in the virgin’s womb. 
He who is without flesh was made flesh; 
begotten ἀχρόνως, before all time, was born in time. 


and he who was 
He lived 
an holy life, and taught an holy doctrine; expelling all manner 
of sicknesses and infirmities from the bodies of men, and work- 
ing signs and miracles among the people. He, who feeds all 
that have need of food, and fills every living creature of his 
own good pleasure and bounty, did himself partake of meat 
and drink and sleep. He manifested thy name to them that 
knew it not. He put ignorance to flight, and revived true 
piety and godliness, fulfilled thy will, and finished the work 
thou gavest him to do: and when all things were thus set in 
order and rectified by him, he was betrayed by the incurable 
malice of one of his own disciples, and apprehended by the 
hands of the wicked, priests and high-priests, falsely so called, 
together with a sinful people; of whom he suffered many 
things, and underwent all manner of indignities by thy per- 
mission. He was delivered to Pilate the governor: the Judge 
himself was judged; the Saviour of the world condemned. 
He, who is impassible, was nailed to the cross. He, who is 
immortal by nature, was made subject to death; and the 


XV. il. 


πάντες" τοῦτό ἐστι TO αἷμά μου, TO 
περὶ πολλῶν ἐκχυνόμενον εἰς ἄφεσιν 
c a ~ ΄ τὸ A > \ 

ἁμαρτιῶν" τοῦτο ποιεῖτε εἰς τὴν ἐμὴν 
ἀνάμνησιν ὁσάκις γὰρ ἐὰν ἐσθίητε 

oe Ζ asi, : , 

τὸν ἄρτον τοῦτον, καὶ πίνητε τὸ ποτή- 
ριον τοῦτο, τὸν θάνατον τὸν ἐμὸν κα- 
ταγγέλλετε, ἄχρις ἂν ἔλθω. Μεμνη- 
μένοι τοίνυν τοῦ πάθους αὐτοῦ, καὶ 
τοῦ θανάτου, καὶ τῆς ἐκ νεκρῶν ava- 
στάσεως, καὶ τῆς εἰς οὐρανοὺς ἐπανό- 
δου, καὶ τῆς μελλούσης αὐτοῦ δευ- 
τέρας παρουσίας, ἐν ἡ ἔρχεται μετὰ 
δόξης καὶ δυνάμεως, κρῖναι ζῶντας καὶ 
νεκροὺς, καὶ ἀποδοῦναι ἑκάστῳ κατὰ 
τὰ ἔργα αὐτοῦ, προσφέρομέν σοι, τῷ 
Βασιλεῖ καὶ Θεῷ, κατὰ τὴν αὐτοῦ διά- 
ταξιν, τὸν ἄρτον τοῦτον καὶ τὸ ποτή- 
ριον τοῦτο, εὐχαριστοῦντες σοι δι᾿ αὐ- 
τοῦ, ἐφ᾽ οἷς κατηξίωσας ἡμᾶς ἑστάναι 
ἐνώπιόν σου, καὶ ἱερατεύειν σοι" καὶ 


ἀξιοῦμέν σε, ὅπως εὐμενῶς ἐπιβλέψης 
ἐπὶ τὰ προκείμενα δῶρα ταῦτα ἐνώπιόν 
σου, σὺ ὁ ἀνενδεὴς Θεός" καὶ εὐδοκή- 
ons ἐπ᾽ αὐτοῖς εἰς τιμὴν τοῦ Χριστοῦ 
σου, καὶ “καταπέμψῃς τὸ “ἁγιόν σου 
Πνεῦμα ἐπὶ τὴν θυσίαν ταύτην, τὴν 
μαρτύρα τῶν παθημάτων τοῦ Κυρίου 
Ἰησοῦ, ὅπως ἀποφήνῃ τὸν ἄρτον τοῦ- 
Tov σῶμα τοῦ Χριστοῦ σου, καὶ τὸ 
ποτήριον τοῦτο αἷμα τοῦ Χριστοῦ σου" 
ἵνα οἱ μεταλαβόντες αὐτοῦ βεβαιω- 
θῶσι πρὸς εὐσέβειαν, ἀφέσεως ἁμαρ- 
τημάτων τύχωσι, τοῦ Διαβόλου καὶ 
τῆς πλάνης αὐτοῦ ῥυσθῶσι, Πνεύματος 
“Ayiou πληρωθῶσιν, ἄξιοι τοῦ Χριστοῦ 
σου νένωνται, ζωῆς αἰωνίου τύχωσι, 
σοῦ καταλλαγέντος αὐτοῖς, Δέσποτα 
παντόκρατορ. 

"Ere δεόμεθά σου, Κύριε, καὶ ὑπὲρ 
τῆς ἁγίας σου ἐκκλησίας τῆς ἀπὸ πε- 


211 


consecration prayers 


Author of life, who quickens all things, was laid in the grave, 
that he might deliver those from suffering for whose sake he 
came, and set them free from death, and break the bonds of 
the Devil, and deliver men from his frauds and impostures. 
He rose again the third day from the dead, and conversed 
forty days with his disciples, and was taken up into heaven, 
and set at thy right hand, his God and Father.’ 

‘We therefore, in commemoration of these things, which he 
suffered for us, give thanks to thee, Almighty God, not as 
thou deservest, and as is our duty, but ὅσον δυνάμεθα, as far 
as we are able, so fulfilling his command. For in the same 
night that he was betrayed, he took bread in his holy and 
immaculate hands, and looking up to thee his God and Father, 
he brake it, and gave it to his disciples, saymg, This is the 
mystery of the New Testament ; take of it, and eat it. This is 
my body, which is broken for many for the remission of sins. 
Likewise he mixed a cup of wine and water, and sanctifying it, 
he gave it unto them, saying, Drink ye all of this; for this 15 
my blood, which is shed for many for the remission of sins. 
This do in remembrance of me. For as often as ye eat this 
bread, and drink this cup, ye do show forth my death till 
I come. We therefore being mindful of his passion, and 
death, and resurrection from the dead, and his return imto 
heaven ; and also of his second coming, when he shall return 
with glory and power to judge the quick and dead, and to 


render to every man according to his works, do offer unto 


, “ a , > 
PaT@V EWS περάτων, nV περιεποιηῆσω εὐαρεστησάντων σοι ἁγίων, Ἐπ ΟΡ ae 


Ξ 3 ΤΣ Η 
τῷ τιμίῳ αἵματι τοῦ Χριστοῦ σου, 
oa” > τ A , ΕΝ Ν 
ὅπως αὐτὴν διαφυλάξης ἄσειστον καὶ 
ΠῚ - 

ἀκλυδώνιστον, ἄχρι τῆς συντελείας 
τοῦ αἰῶνος" καὶ ὑπὲρ πάσης ἐπισκοπῆς 
τῆς ὀρθοτομούσης τὸν λόγον τῆς ἀλη- 

" eee? . 
θείας. "Ἔτι παρακαλοῦμέν oe καὶ ὑπὲρ 
aA 2A - ΄ 
τῆς ἐμῆς τοῦ προσφέροντός σοι οὐ- 
δενίας, καὶ ὑπὲρ παντὸς τοῦ πρεσβυ- 
τερίου, ὑπὲρ τῶν διακόνων καὶ παντὸς 
a oe ΄ 7ὔ 
τοῦ κλήρου, ἵνα, πάντας σοφίσας, 
΄ « ΄ , a 
Πνεύματος ᾿Αγίου πληρώσῃς. τι πα- 
és ; Ξ 
ρακαλοῦμέν. σε, Κύριε, ὑπὲρ τοῦ βασι- 
λέως, καὶ τῶν ἐν ὑπεροχῇ, καὶ παντὸς 
τοῦ στρατοπέδου, ἵνα εἰρηνεύωνται τὰ 
πρὸς ἡμᾶς, ὅπως, ἐν ἡσυχίᾳ καὶ ὁμονοίᾳ 
διάγοντες τὸν πάντα χρόνον τῆς ζωῆς 
ἡμῶν, δοξάζωμέν σε Sia’ Ἰησοῦ Χριστοῦ 
aS > , c ΄σ Ε , ΄ 

τῆς ἐλπίδος ἡμῶν. “Ett προσφέρομέν 
σοι καὶ ὑπὲρ πάντων τῶν ἀπ᾽ αἰῶνος 


αρχῶν, προφητῶν, δικαίων, ἀποστό- 
λων, μαρτύρων, ὁμολογητῶν, ἐπισκό- 
πων, πρεσβυτέρων, διακόνων, ὑπο- 
διακόνων, ἀναγνωστῶν, ψαλτῶν, παρ- 
θένων, χηρῶν. λαϊκῶν, καὶ πάντων ὧν 
Ξ 
αὐτὸς ἐπίστασαι τὰ ὀνόματα" ἔτι προσ- 
φέρομέν σοι ὑπὲρ τοῦ λαοῦ τούτου, 
ἵνα ἀναδείξης αὐτὸν εἰς ἔπαινον τοῦ 
Χριστοῦ σου βασίλειον ἱεράτευμα, 
ἔθνος ἅγιον" ὑπὲρ τῶν ἐν παρθενίᾳ 
καὶ ἁγνείᾳ" ὑπὲρ τῶν χηρῶν τῆς ἐκ- 
κλησίας" ὑπὲρ τῶν ἐν σεμνοὶς γάμοις 
καὶ τεκνογονίαις" ὑπὲρ τῶν νηπίων τοῦ 
λαοῦ σου, ὅπως μηδένα ἡμῶν ἀπόβλη- 
τον ποιήσῃς. Ἔτι ἀξιοῦμέν. σε καὶ ὑπὲρ 
τῆς πόλεως ταύτης καὶ τῶν ἐνοικούν- 
των, ὑπὲρ τῶν ἐν ἀρρωστίαις, ὑπὲρ 
τῶν ἐν πικρᾷ δουλείᾳ, ὑπὲρ τῶν ἐν 
ἐξορίαις, ὑπὲρ τῶν ἐν δημεύσει, ὑπὲρ 


2712 The oblation and 


thee, our King and God, this bread and this cup, according to 
his appointment, giving thanks to thee by him, for that thou 
dost vouchsafe to let us stand before thee, and minister unto 
thee ; and we beseech thee to look propitiously upon these 
gifts here set before thee our God, who hast need of nothing, 
and to accept them favourably to the honour of thy Christ, 
and to send thy Holy Spirit upon this sacrifice, who is the 
witness of the suffermg of our Lord Jesus, that it may make 
this bread the body of thy Christ, and this the blood of thy 
Christ; that they who partake of it may be confirmed in 
godliness, and obtain remission of sins, may be delivered from 
the Devil and his impostures, may be filled with the Holy 
Ghost, and be made worthy of Christ, and obtain eternal life, 
thou being reconciled to them, Ὁ Lord Almighty !’ 

‘We beseech thee further, O Lord, for thy holy Church 
from one end of the earth to the other, which thou hast pur- 
chased with the precious blood of thy Christ, that thou wouldest 
be pleased to keep it unshaken and immoveable by any storms 
or tempests to the end of the world. We pray also for the 
whole episcopacy, or universal college of bishops, rightly 
dividing the word of truth. We pray for me thy unworthy 
servant, who am now offering unto thee, and for the whole 
presbytery and deacons, and all the clergy, that thou wouldest 
give them all wisdom, and fill them with thy Holy Spirit. We 
pray thee, O Lord, for the king and all that are in authority, 
and for the whole army, that our affairs may be transacted in 
peace: that passing our time in quietness and concord, we may 


πλεόντων καὶ ὁδοιπορούντων, ὅπως 
ἐπίκουρος γένῃ, πάντων βοηθὸς καὶ 
ἀντιλήπτωρ. Ἔτι παρακαλοῦμέν σε 
καὶ ὑπὲρ τῶν μισούντων ἡμᾶς καὶ διω- 
κόντων ἡμᾶς διὰ τὸ ὄνομά σου" ὑπὲρ 
τῶν ἔξω ὄντων καὶ πεπλανημένων, 
ὅπως ἐπιστρέψῃς αὐτοὺς εἰς ἀγαθὸν, 
καὶ τὸν θυμὸν αὐτῶν mpavvys. Ἔτι 
παρακαλοῦμέν σε καὶ ὑπὲρ τῶν κα- 
τηχουμένων τῆς ἐκκλησίας, καὶ ὑπὲρ 
τῶν χειμαζομένων ὑπὸ τοῦ ἀλλοτρίου, 
καὶ ὑπὲρ τῶν ἐν μετανοίᾳ ἀδελφῶν 
ἡμῶν" ὅπως τοὺς μὲν τελειώσῃς ἐν τῇ 
πίστει, τοὺς δὲ καθαρίσῃς ἐκ τῆς ἐνερ- 
γείας τοῦ πονηροῦ" τῶν δὲ τὴν μετά- 
νοιαν προσδέξῃ, καὶ συγχωρήσῃς καὶ 
> σι ‘ cy Ay 
αὐτοῖς καὶ ἡμῖν τὰ παραπτώματα 
ἡμῶν. "Ἔτι προσφέρομέν σοι καὶ ὑπὲρ 
τῆς εὐκρασίας τοῦ ἀέρος καὶ τῆς εὐ- 


φορίας τῶν καρπῶν᾽ ὅπως ἀνελλειπῶς 
μεταλαμβάνοντες τῶν παρὰ σοῦ ἀγα- 
θῶν, αἰνοῦμέν σε ἀπαύστως, τὸν δι- 
δόντα τροφὴν πάσῃ σαρκί. Ἔτι παρα- 
καλοῦμέν σε καὶ ὑπὲρ τῶν δι εὔλογον 
αἰτίαν ἀπόντων᾽ ὅπως ἅπαντας ἡμᾶς 
διατηρήσας ἐν τῇ εὐσεβείᾳ, ἐπισυνα- 
yayns ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ 
σου, τοῦ Θεοῦ πάσης αἰσθητῆς καὶ 
νοητῆς φύσεως, τοῦ βασιλέως ἡμῶν, 
ἀτρέπτους, ἀμέμπτους. ἀνεγκλήτους" 
ὅτι σοι πᾶσα δόξα, σέβας καὶ εὐχα- 
ριστία, τιμὴ καὶ προσκύνησις, τῷ 
Πατρὶ, καὶ τῷ Υἱῷ καὶ τῷ ᾿Αγίῳ Πνεύ- 
ματι, καὶ νῦν, καὶ ἀεὶ, καὶ εἰς τοὺς 
ἀνελλειπεῖς καὶ ἀτελευτήτους αἰῶνας 
τῶν αἰώνων. Καὶ πᾶς ὁ λαὸς λεγέτω, 


᾿Αμήν. 


XV. i. 











consecration prayers. 273 


glorify thee through Jesus Christ, our hope, all the days of 
our life. We offer unto thee for all thy saints that have 
lived well-pleasing in thy sight from the foundation of the 
world, for patriarchs, prophets, holy men, apostles, martyrs, 
bishops, confessors, presbyters, deacons, subdeacons, readers, 
singers, virgins, widows, laymen, and all whose names thou 
knowest. We offer unto thee for this people, that thou wouldest 
make them, to the glory of thy Christ, a royal priesthood, and 
an holy nation; for all that live in virginity and chastity ; for 
the widows of the Church; for all that live in honest marriage 
and procreation of children; for the infants of thy people; 
that none of us be a cast-away. We pray thee for this city, 
and all that dwell therein; for those that are in sickness, in 
cruel bondage and slavery, in banishment, or under confisca- 
tion and proscription, for all that travel by sea or by land, that 
thou wouldest be their succour, and an universal helper and 
defender to them all. We pray thee for those that hate us, 
and persecute us for thy name, for them that are yet without 
and wandering in error, that thou wouldest convert them to 
good, and mitigate their fury. We pray thee for the catechu- 
mens of the Church; for the energumens, that are tossed and 
tormented by the adversary the Devil; for all our brethren 
that are doing penance, that thou wouldest perfect the former 
in faith, and cleanse and deliver the second from the power 
and agitation of the wicked one, and receive the repentance of 
the last, and pardon both them and us whatever offences we 
have committed against thee. We offer unto thee likewise for 
the temperature of the air, and the increase of the fruits of the 
earth, that we, continually partaking of those good things 
which thou bestowest on us, may without ceasing praise thee, 
who givest food unto all flesh. We also pray for those, who 
upon any just and reasonable cause are now absent, that thou 
wouldest vouchsafe to preserve us all in godliness, and keeping 
us without change, blame, or rebuke, to gather us into the 
kingdom of thy Christ, the God of all things in nature, visible 
and invisible, and our King. For to thee, Father, Son, and 
Holy Ghost, is due all glory and worship and thanksgiving and 
honour and adoration, now and for ever throughout all ages 
world without end. And let all the people answer, Amen!’ 
After this the bishop is appointed to say again, The peace 
BINGHAM, VOL. V. τ 


The oblation and 


of God be with you all! to which the people answer, And 
with thy spirit! And then the deacon calls upon the people 
to join with him in another prayer, which is termed προσφώ- 
νησις, a bidding-prayer, for the faithful after the divine obla- 
tion, in these words+>: 

‘Let us pray yet again and again to God by his Christ for this 
gift, which is offered to the Land God ; that the good God would 
receive it to his altar in heaven for a sweet eaeliae savour by 
the mediation of his Christ. Let us pray for this Church and 
people; for the whole society of bishops, and presbyters, and 
deacons, and ministers, and the whole Catholic Church ; that the 
Lord would keep and preserve them all. Let us pray for kings 
and all that are in authority ; that our affairs may go on with 
tranquillity, and that we may lead a quiet and peaceable life in 
all godliness and honesty. Let us commemorate the holy 
martyrs, that we may be thought worthy to have fellowship in 
their conflicts and engagements. Let us pray for those that 
rest in faith. Let us pray for the temperature of the air, and 
increase of the fruits of the earth, that they may grow to per- 


XV. in. 


fection. 


they may be confirmed in faith. 
Let us rise and commend ourselves to God by 


one another. 


45 Ibid. c. τὸ. (Cotel. v. x. p. 
404.) "Ere καὶ ἔτι δεηθῶμεν τοῦ Θεοῦ 
διὰ τοῦ Χριστοῦ αὐτοῦ, ὑπὲρ τοῦ δώ- 
ρου τοῦ προσκομισθέντος Κυρίῳ τῷ 
Θεῷ, 6 ὅπως ὃ ) ἀγαθὸς Θεὸς προσδέξηται 
αὐτὸ διὰ τῆς μεσιτείας τοῦ Χριστοῦ 
αὐτοῦ εἰς τὸ ἐπουράνιον αὐτοῦ θυ- 
σιαστήριον, εἰς ὀσμὴν εὐωδίας. Ὑπὲρ 
τῆς ἐκκλησίας ταύτης καὶ τοῦ λαοῦ 
δεηθῶμεν. Ὑπὲρ πάσης ἐπισκοπῆς. 
παντὸς πρεσβυτερίου, πάσης τῆς ἐν 
Χριστῷ διακονίας καὶ ὑπηρεσίας, παν- 
τὸς τοῦ πληρώματος τῆς ἐκκλησίας 
δεηθῶμεν" ὅπως ὁ Κύριος πάντας δια- 
τηρήσῃ καὶ διαφυλάξῃ. Ὑπὲρ βασιλέων 
καὶ τῶν ἐν ὑπεροχῇ δεηθῶμεν" ἵνα 
εἰρηνεύωνται τὰ πρὸς ἡμᾶς" ὅπως, ἥρε- 
μον καὶ ἡσύχιον βίον ἔχοντες, διάγω- 
μεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι. 
Τῶν ἁγίων μαρτύρων μνημονεύσωμεν, 
ὅπως κοινωνοὶ γενέσθαι τῆς ἀθλήσεως 
αὐτῶν καταξιωθῶμεν. Ὑπὲρ τῶν ἐν 
πίστει ἀναπαυσαμένων δεηθῶμεν. Ὑ- 
πὲρ τῆς εὐκρασίας τῶν ἀέρων καὶ τε- 
λεσφορίας τῶν καρπῶν δεηθῶμεν. 


Let us pray for those that are newly baptized, that 


Let us all exhort and excite 


Ὑπὲρ τῶν νεοφωτίστων δεηθῶμεν" 
ὅπως βεβαιωθῶσιν ἐν τῇ πίστει πάντες 
ὑπ᾽ ἄλλων παρακαλέσθωσαν. ᾿Ανάστη- 
σον ἡμᾶς, ὃ Θεὸς, ἐν τῇ χάριτί σου. 
᾿Αναστάντες ἑαυτοὺς τῷ Θεῷ διὰ τοῦ 
Χριστοῦ αὐτοῦ παραθώμεθα. Καὶ ὁ 

ἐπίσκοπος λεγέτω" Ὃ Θεὸς, ὁ μέγας 
καὶ μεγαλώνυμος, 0 μέγας τῇ βουλῇ, 
καὶ κραταιὸς τοῖς ἔργοις, ὁ Θεὸς καὶ 
Πατὴρ τοῦ ᾿Αγίου Παιδός σου ᾿Ιησοῦ 
τοῦ Σωτῆρος ἡμῶν, ἐπίβλεψον ἐφ᾽ 
ἡμᾶς καὶ ἐπὶ τὸ ποίμνιόν σου τοῦτο, ὅ 

dv αὐτοῦ ἐξελέξω εἰς δόξαν τοῦ ὀνό- 
ματός gov’ καὶ, ἁγιάσας ἡμῶν τὸ σῶμα 
καὶ τὴν ψυχὴν, καταξίωσον καθαροὺς 
γενομένους ἀπὸ παντὸς μολυσμοῦ 
σαρκὸς καὶ πνεύματος. τυχεῖν τῶν 
προκειμένων ἀγαθῶν, καὶ μηδένα ἡ ἡμῶν 
ἀνάξιον. κρίνῃς, ἀλλὰ βοηθὸς ἡμῶν 
γενοῦ, ἀντιλήπτωρ, ὑ ὑπερασπιστὴς διὰ 
τοῦ Χριστοῦ σου" μεθ᾽ οὗ σοι δόξα, 
τιμὴ. αἶνος, δοξολογία, εὐχαριστία, 
καὶ τῷ ᾿Αγίῳ Πνεύματι, εἰς τοὺς αἰῶ- 
νας. ᾿Αμῆν. [ο διάκονος λεγέτω, 
Πρόσχωμεν" καὶ ὁ ἐπίσκοπος προσ- 








10 


275 


consecration prayers. 


his grace. Then let the bishop say: O God, that art great, 
great in name, great in counsel, and mighty in works; the 
God and Father of thy Holy Son Jesus our Saviour; look 
favourably upon us and this thy flock, which thou hast chosen 
in him to the glory of thy name. Sanctify our bodies and 
souls; and grant that we, being pure from all filthiness of flesh 
and spirit, may obtain the μοὐὰ things that are set before us ; 
and that thou mayest judge none of us unworthy, but be our 
helper, defender, and protector, through thy Christ ; to whom 
with thee and the Holy Spirit, be glory, honour, and praise, 
doxology and thanksgiving, for ever. Amen ! 

‘And when all the people have said, Amen! let the deacon 
ery again, Πρόσχωμεν, Let us give attention! Then the bishop 
shall speak to the people, saying, Ta ἅγια τοῖς ἁγίοις, Holy 
things for those that are holy! And the people shall answer, 
There is one Holy, one Lord, one Jesus Christ, to the glory 
of God the Father, blessed for ever. Amen! Glory be to God 
on high, and in earth peace, good will towards men! Hosanna 
to the Son of David! Blessed be the Lord God, that came in 
the name of the Lord, and manifested himself unto us! Ho- 
sanna in the highest !’ 

This is the whole service preceding the act of communi- 
eating, as it is delivered in the Constitutions ; which I have 
here represented all together as it lies there, that the reader 
may see it in one view. I shall now compare the several 
parts and branches of it with the certain accounts we have 
of them in other authentic writers ; 
was the first in order, the minister’s salutation of the people. 

2. It has been observed before 16, that this form of saluting the This ac- 
sere by saying, Peace be with you! or, The Lord be with oe Se 
εν or, The grace of our Lord Jesus Christ, δ'6., be with what is 
you! was the usual preface and introduction to all holy offices, Se 
and therefore always used before prayers, especially those that thors- 


beginning with that which 


First, As to 
were offered up at the altar. 


φωνησάτω. τῷ λαῷ οὕτω, Τὰ ἅγια τοῖς 
ἁγίοις" καὶ ὁ λαὸς ὑπακούετω, Εἷς 
“Aywos, eis Κύριος, eis Ἰησοῦς Χριστὸς, 
εἰς δόξαν Θεοῦ Πατρὸς, Ἐὐλογητὸς εἰς 
τοὺς αἰῶνας" ᾿Αμήν. Δόξα ἐν ὑψίστοις 
Θεῴ, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις 
εὐδοκία. ‘Qoavva τῷ Yio Δαβίδ. Ev- 
λογημένος ὁ ἐρχύμενος ἐν ὀνόματι 


Theodoret47 says, it was used the form of 
salutation, 

Κυρίου, Θεός Κύριος, καὶ ἐπεφάνη Peace be 
ἡμῖν. ‘Qoavva ἐν τοῖς ὑψίστοις. ED.) with you! 

46 B.14. ch.4. 8.14. V.5. p.138. ὅσ. 

47 Ep. 146. ad Ioan. p. 1039. 
(t.4. part. 2. p.1260.) Τοῦτο δὲ ἐν 
πάσαις ταῖς ἐκκλησίαις τῆς μυστικῆς 
ἐστι λειτουργίας προοίμιον. 

. 9 


T « 


276 The oblation and ΧΑ ΙΝ 


both at the entrance of their sermons and the mystical service, 
by which he means this part of the communion-office. Cyril of 
Alexandria‘® says the same, that they used it in the beginning 
of their mysteries; and that Christ made it a law, as it were, 
unto the Church, by saying so often to his disciples, Peace be 
unto you! But no one speaks more fully of it than St. Chry- 
sostom. He says, they used it in all their offices ; ‘ when they 
first came into the church; when they preached; when they 
gave the benediction ; when they commanded the people to sa- 
lute one another with the kiss of peace; when the sacrifice was 
offered ; and at other times in the communion-service.’ Where 
it is observable, that he speaks of this salutation as used four 
times at least in this part of the communion-office, besides 
other occasions. In another place®*°, exhorting Christians not 
to follow the customs of the Jews, but to be at unity and peace 
among themselves, he uses this argument: ‘There is nothing 
comparable to peace and concord. Therefore when the bishop 
first enters the church, before ever he goes up to his throne, 
he says, Peace be unto you all! When he rises up to preach, 
he does not begin before he has given the peace to all. When 
the priests are about to make the benediction prayers, they 
first use this salutation, and then begin their benedictions. So 
also the deacon, when he bids you pray in common, among 
other things he reminds you to pray for the angel of peace ; 
and when he dismisses you from this assembly, he prays for 
you in the same manner, saying, Go in peace! And there is 
nothing at all said or done without this.’ In another Homily, 
upon the Descent of the Holy Ghost*!, he gives the reason why 
it was more particularly used at the Lord’s table. ‘The bishop,’ 
says he, ‘not only when he goes into his throne, and when he 
preaches, and when he prays, uses this form; but when he 
stands at this holy table, when he is about to offer the tre- 


48 L.12. in Ioan. 20, 21. (t.4. Ρ. p. 348 c.) Ὅταν εἰσέλθη 6 τῆς ἐκκλη- 
1093 6.) Κατασπάζεται δὲ πάλιν, τὸ σίας προεστὼς, εὐθέως λέγει, Eipnyn 


σύνηθες ἐκεῖνο λέγων, Τοῦτ᾽ ἔστιν εἰ- 
ρήνη ὑμῖν, νόμον ὥσπερ τινὰ καὶ τὸν 
ἐπὶ τούτῳ τιθεὶς τοῖς τῆς ἐκκλησίας 

; ; το se age 
τέκνοις" τοιγάρτοι καὶ ἐν ταῖς ἁγίαις 
μάλιστα συνόδοις, ἤτοι συνάξεσι. παρ᾽ 
αὐτὰς τοῦ μυστηρίου τὰς ἀρχὰς, τοῦτο 
καὶ ἡμεῖς ἀλλήλοις φαμέν. 

49 Hom. 3. in Col. p: 1329. (t. £1. 


πᾶσιν" ὅταν ὁμιλῇ, Εἰρήνη πᾶσιν" ὅταν 
εὐλογῇ; Εἰρήνη πᾶσιν"... καὶ μεταξὺ 
πάλιν, Χάρις ὑμῖν καὶ εἰρήνη. 

50 Hom. 52. In eos, qui Pascha 
jejunant. t.5. p. 713. See Ὁ. 13. ch. 
628.52 ¥. 4. }.50- π..82: 

51 Hom. 36. de Pentecost. t. 5. p. 
553. See the same, p. 458. n. 78. 


oman = Exaeed abn ae / 


consecration prayers. 277 


mendous sacrifice, he does not touch the oblation before he has 
prayed that the grace of the Lord may be with you! and ye 
have answered, And with thy spirit! by which answer ye re- 
mind yourselves, that it is not the minister who effects any 
thing in this matter, neither is the consecration of the gifts 
there lying the work of human nature, but that it is the grace 
of the Spirit, then present and descending upon the elements, 
that makes this mystical sacrifice. There are several other 
passages to the same purpose in his other Homilies*? upon the 
Gospels and St. Paul’s Epistles, which, because the reader may 
find them at large in the extract of the Liturgy above out of 
St. Chrysostom’s works 58, I will not here repeat. 

The same custom was always observed in the Latin Church. 
For Tertullian plainly refers to it when Π6 51 objects it to the 
heretics, that they gave the peace to all without exception ; 
implying that the Church used it, but with some distinction. 
Optatus®° says, the Donatists retained the form, but grossly 
abused it in their practice. ‘They could not omit the solemn 
words : they said Peace be unto you! But why,’ says he, ‘ dost 
thou salute men with that which thou hast not? Why dost thou 
name peace that hast destroyed it? Thou salutest men with 
the words of love and peace, who hast nothing of the reality 
and substance of it.’ 

In the Spanish Church they used a like form, though not 
altogether the same. For, by an order of the first Council of 
Braga*® it was appointed, ‘that both bishops and presbyters 
should use one and the same form of salutation, that is, The 
Lord be with you! as it is in the book of Ruth; and that the 
people should answer, And with thy spirit! as all the East 
received it by tradition from the Apostles, and not as the 


52 Hom. 18. in 2 Cor. p.873. See 
the same, 8. 9. p. 471. n.26.—Hom. 
36. in 1 Cor. p.652. See the same, 
p. 469. n.15.—Hom. 33. in Matth. 
p-318. See the same, 5. 7. p. 464. 
n. 96. 

53 B. 13. ch. 6. v. 4. pp. 440, seqq. 

54 De Prescript. c. 41. (p. 217 Ὁ.) 
Pacem quoque passim cum omnibus 
miscent. 

_ 21.3. p.73- (p- 79.) Non potu- 
istis preetermittere quod legitimum 
est. Utique dixistis, Pax vobiscum ! 
..» Quid salutas, de quo non habes? 


Quid nominas, quod exterminasti? 
Salutas de pace, qui non amas. 

56 C, 21. | al. Bracar. 2. c. 3.] (t. 5. 
p- 840 c.) Placuit ut non aliter epi- 
scopi, et aliter presbyteri populum, 
sed uno modo, salutent, dicentes, 
Dominus sit vobiscum! sicut in li- 
bro Ruth legitur et ut respondeatur 
a populo, Et cum spiritu tuo! sicut 
et ab ipsis Apostolis traditum omnis 
retinet Oriens, et non sicut Priscil- 
liana pravitas immutavit [al. permu- 
tavit |. 


The oblation and 


Priscillian heresy hath changed it. What change the Priscil- 
lianists had made in this matter is not very clear. Some learned 
men’ are of opinion that they would allow the bishops to use 
no other form but Pax vobis! and the presbyters only to 
say, Dominus vobiscum! whence they conclude, that the 
word Oriens, the Hast, must have crept into the canon instead 
of the West; because it is so evident that all the Eastern 
Church used the form, Pax vobis! both in the salutation of 
bishops and presbyters. But I should rather think the Priseil- 
han pravity, here complained of, was their denying the people 
the liberty of making their proper response, and bearing their 
part in the service, by saying, And with thy spirit! as had 
been the custom of all the East from the time of the Apostles. 
However this be, I cannot forbear to say, it is the very error 
and pravity which the Church of Rome has since run into. 
For Bona himself owns 55, that though it was customary in the 
ancient Church for all the congregation, and not only the 
clerks, to answer the priest by saying, And with thy spirit ! 
yet now it is otherwise in the Church of Rome, where the clerks 
only make this response, and the people are wholly excluded 
from it. For which no other reason can be assigned, but the 
magisterial authority of that Church, pretending to prescribe 
what she pleases to the people, with a non obstante to any rule 
or tradition of the ancient Church. 

St. Chrysostom’s reasoning in behalf of the people’s bearing 
a part in prayer with the priest is of much more weight, and 
with it I will conclude this paragraph. ‘ Great is the power of 
the congregation, that is, of the whole Church,’ says he®9. ‘ It 


XV. sae 


57 Garsias Loaisa in C. Bracar.loc. 
citat. (CC. ibid. p.844 b.) Nam in 
missis privatis, et in solemnioribus, 
prima vice episcopus salutat hac 
forma, Pax vobis! postea dicitur, 
Dominus vobiscum ! sicuti sacerdos: 
quod Priscillianus negabat, affr- 
mans, esse Pax vobis! tantum ab 
episcopo dicendum semper; a sa- 
cerdote vero, Dominus vobiscum !— 
Bona, Rer. Liturg. 1]. 2. ¢.5. n. 1. (p. 
282.) Priscillianus enim, ut ad hunc 
canonem notat Garsias Loaisa, non 
semel tantum, ut moris est, sed sem- 
per ab episcopis dicendum esse Pax 
vobis! contendebat. In hunc autem 
canonem mendum irrepsisse, ut pro 
Occidens Oriens legatur, dudum vi- 


ri docti observarunt.—Habert. Ar- 
chierat. ad Rit. Ordimat. observ. 5. 
({p.330.) In Oriente tamen episcopus 
dicit, Pax vobis! et formula, Κύριος 
μεθ᾽ ἡμῶν πάντων, Dominus cum om- 
nibus nobis, in Liturgia solum B. 
Marci, idque semel, reperitur. Quid 
si Occidens pro Oriente legendum ὃ 
sed codices consulendi.— Hamon 
L’Estrange, Alliance of Divine Of- 
fices, ch. 3. p. 82. (Reprint, p. 121.) 
Ritualists observe, &c. 

58 Rer: ‘Giturg. 15 ΠΡ ΠΤ ΠῚ 
501. (Ρ. 283.).... Nune soli clerici 
vel ministri respondent. 

59 Hom. 18. in 2 Cor. p. 872. (t: 
10. p. 568 a.).... Μεγάλη ἡ δύναμις 
τῆς συνόδου, ἤγουν τῶν ἐκκλησιῶν"... 


consecration prayers. 279 


was their prayer that delivered Peter from his bonds, and 
opened the mouth of Paul. Their suffrage is a peculiar orna- 
ment to those who are called to the spiritual offices of govern- 
ment. And therefore he who is about to perform the office of 
ordination at that time requires their prayers, and they join 
their suffrage, crying out in those words which they that are 
initiated in the holy mysteries know: for we may not speak 
all things openly before the unbaptized. There are some 
things wherein there is no difference between priest and people; 
as when they are to partake of the tremendous mysteries. 
For we are all alike admitted to them: not as under the Old 
Testament, when the priest eat one thing and the people an- 





other ; 


things, which the priest alone might partake of. 


and it was not lawful for the people to partake of those 


It is not so 


now, but there is one body and one cup proposed in common 


to all. 
to contribute a great deal. 


So also in the prayers one may now observe the people 
For common prayers are made for 


the energumens and for the penitents both by the priest and 


ἡ τῆς ἐκκλησίας εὐχὴ τὸν Πέτρον ἀπὸ 
τῶν δεσμῶν ἔλυσε" τοῦ Παύλου τὸ 
στόμα ἠνέῳξεν᾽ ἡ τούτων ψῆφος, οὐχ 
ὡς ἔτυχε, καὶ τοὺς ἐπὶ τὰς πνευματι- 
κὰς ἀρχὰς ἐρχομένους κατακοσμεῖ. 
Διά τοι τοῦτο καὶ ὁ μέλλων χειροτο- 
νεῖν, καὶ τὰς ἐκείνων εὐχὰς καλεῖ τότε, 
καὶ αὐτοὶ ἐπιψηφί Covrat, καὶ ἐπιβοῶ- 
σιν, ἅπερ Ὶ ἴσασιν οἱ μεμυημένοι" οὐ 
γὰρ θέμις ἐπὶ τῶν ἀμυήτων ἐκκαλύπ- 
τειν ἅπαντα. "Ἔστι δὲ, ὅπου οὐδὲ διέ- 
στηκεν ὁ ἱερεὺς τοῦ ἀρχομένου" οἷον, 
ὅταν ἀπολαύειν δέῃ τῶν φρικτῶν μυ- 
στηρίων᾽" ὁμοίως γὰρ πάντες ἀξιούμεθα 
τῶν αὐτῶν" οὐ καθάπερ ἐπὶ τῆς Ila- 
λαιᾶς, τὰ μὲν ὁ ἱερεὺς ἦσθιε, τὰ δὲ ὁ 
ἀρχόμενος" καὶ θέμις οὐκ ἢν τῷ λαῷ 
μετέχειν ὧν μετεῖχεν, ὁ ἱερεύς. "AN 
ov νῦν" ἀλλὰ πᾶσιν ἕν σῶμα πρόκει- 
ται, καὶ ποτήριον ἕν᾽ καὶ ἐν ταῖς εὐ- 
χαῖς δὲ πολὺ τὸν λαὸν ἴδοι τις ἂν 
συνεισφέροντα' καὶ γὰρ ὑπὲρ τῶν 
ἐνεργουμένων, ὑπὲρ τῶν ἐν μετανοίᾳ. 
κοιναὶ καὶ παρὰ τοῦ ἱερέως καὶ παρ᾽ 
αὐτῶν γίνονται αἱ εὐχαί" καὶ πάντες 
μίαν λέγουσιν εὐχὴν, εὐχὴν τὴν ἐλέου 
γέμουσαν. Πάλιν, ἐπειδὰν eipEopev 
τῶν ἱερῶν περιβόλων τοὺς οὐ δυναμέ- 
νους τῆς ἱερᾶς μετασχεῖν τραπέζης, 


ous) Tm s > \ \ , 
ἑτέραν δεῖ γενέσθαι εὐχὴν, καὶ πάντες 
ε ,ὔ Cee) 5» ,’ὔ , Ν ΄ 
ὁμοίως em ἐδάφους κείμεθα, καὶ πάν- 
τες ὁμοίως ἀνιστάμεθα: ὅταν εἰρήνης 
, , A ᾿ς 
πάλιν μεταλαμβάνειν καὶ μεταδιδόναι 
΄ ΟῚ 
δέῃ, πάντες ὁμοίως ἀσπαζόμεθα. ᾿Ἐπ᾽ 
> - U ΄σ , 
αὐτῶν πάλιν τῶν Φρικοδεστάτων μυ- 
στηρίων ἐπεύχεται ὃ ἱερεὺς τῷ λαῷ, 
ἐπεύχεται καὶ ὁ λαὸς τῷ ἱερεῖ" τὸ γὰρ, 
Μετὰ τοῦ πνεύματός σου, οὐδὲν ἄλλο 
ἐστὶν, ἢ τοῦτο. Τὰ τῆς εὐχαριστίας 
, > ‘ > om 
πάλιν Kowa’ οὐδὲ yap ἐκεῖνος εὐχα- 
΄σ ΄ > ‘ ἊΝ c \ if 
ριστεῖ μόνος, ἀλλὰ καὶ ὁ λαὸς ἅπας" 
πρότερον γὰρ αὐτῶν λαβὼν φωνὴν, 
εἶτα συντιθεμένων, ὅτι ἀξίως καὶ δι- 
καίως τοῦτο γίνεται, τότε ἄρχεται τῆς 
, ld 
εὐχαριστίας. Kat τί θαυμάζεις, εἴ που 
A ~ c ΄ c ‘ ΄ 
μετὰ τοῦ ἱερέως ὁ λαὸς φθέγγεται, 
ὅπουγε καὶ μετ᾽ αὐτῶν τῶν Χερουβὶμ 
καὶ τῶν ἄνω δυνάμεων κοινῇ τοὺς ἱε- 
ροὺς ἐκείνους ὕμνους ἀναπέμπει: ; Tav- 
τα δέ μοι πάντα ἐκεῖνα εἴρηται, ἵνα 
ἕκαστος καὶ τῶν ἀρχομένων νήφῃ: ἵνα 
μάθωμεν, ὅτι σῶμά ἐσμεν ἅπαντες ἕν, 
Ze eT] , 
τοσαύτην ἔχοντες πρὸς ἀλλήλους δια- 
φορὰν, ὅ ὅσην μέλη πρὸς “μέλη; καὶ μὴ 
τὸ πᾶν ἐπὶ τοὺς ἱερέας ῥίπτωμεν, ἀλλὰ 
καὶ αὐτοὶ. ὥσπερ κοινοῦ σώματος, τῆς 
ἐκκλησίας ἁπάσης οὕτω φροντίζωμεν. 


Secondly, 
The kiss 
of peace. 


280 The oblation and XV. i. 


people. For they all say that one and the same prayer, the 
prayer so full of mercy. Again, when we exclude those from 
the sanctuary who cannot partake of the holy table, we are all 
obliged to make another prayer, in which we all fall down 
alike on the earth, and all rise up together. Again, when we 
are to give and receive the peace, or kiss of peace, we all in 
like manner salute each other. And again in celebrating the 
holy mysteries the priest prays for the people and the people 
for the priest. For these words, And with thy spirit! are 
nothing else but the people’s prayer. In like manner the 
prayer of thanksgiving is a common prayer. For not only the 
priest gives thanks, but all the people also. For when he has 
first received their answer, declaring their consent that it is 
meet and right so to do, then he begins the thanksgiving. 
And why should you wonder that the people sometimes speak 
with the priest. when they are allowed to send up those holy 
hymns in common with the very Cherubims and celestial powers 
above? I have spoken all this,’ adds he, ‘ to make every mem- 
ber of the Church, though he be an inferior, to become wateh- 
ful and vigilant; and to teach us that we are all one body, and 
only differ from each other as members do from the members 
of the same body; and that we should not cast all upon the 
priests, but every one bear his share in his concern for the 
whole Church, as one common body.’ I will now leave any 
ingenuous reader to judge whose reasons are strongest and 
most rational ; those of Chrysostom, who thus pleads the peo- 
ple’s right in bearing a part in the public service of God, or 
theirs who by an overbearing authority deny them their just 
right ; and as they have taken away the cup, and the Bible, 
and the key of knowledge from them, so have they also denied 
them the liberty of joimmg in common prayer with the priest, 
which was their uncontested privilege in the ancient Church. 

3. But I proceed with the Constitutions. As there, imme- 
diately after the priest has given the salutation of peace, and 
the people have returned their answer, a deacon goes on to 
proclaim solemnly that they should salute one another with an 
holy kiss; and so the clergy salute the bishop, and laymen 
their fellow-laymen, and women one another ; it is in the very 
same manner represented in other writers. 





eta CN στο 


consecration prayers. 281 


The Council of Laodicea ©, describing the order of the 
ancient service, says, ‘ After the prayers of the faithful, the 
peace should be given: and after the presbyters have given 
the peace to the bishop, and laymen the peace to one another, 
the holy oblation should be offered.’ After the same manner 
Cyril of Jerusalem speaks of it, as coming before the Surswin 
corda! Lift up your hearts to the Lord! A deacon cries, 
Receive one another, salute one another with an holy kiss. 
Which, he says, was a symbol of reconciliation, and forgiving 
all injuries whatsoever. St. Chrysostom often mentions it 62 
among other arguments to excite men to unity and charity ; 
reminding them of this symbol of peace and reconciliation, and 
how great a piece of pageantry and mere hypocrisy it was to 
give this kiss, as Judas did, without cordial love and sincere 
affection. Particularly in one place ® he notes the circum- 
stance of time when this ceremony was used, that is, before 
the oblation, when the sacrifice was about to be offered: which 
agrees exactly with the time specified in the Constitutions. 
The same is noted long before by Justin Martyr ©, that it was 


SON τὸ. [({- 1. Ρ. τῆθο 4.) Ei? ned. 78. al. 77.] in Ioan. p. goo. (t. 


οὕτως τὴν εἰρήνην διδόσθαι" καὶ μετὰ 
τοὺς πρεσβυτέρους δοῦναι τῷ ἐπισκό- 
πῳ τὴν εἰρήνην, τότε τοὺς λαϊκοὺς τὴν 
εἰρήνην διδόναι, καὶ οὕτω τὴν ἁγίαν 
προσφορὰν ἐπιτελεῖσθαι. 

61 Catech. [23.] Mystag. 5. n. 2. 
[al. 3-] (p . 326 a.) Εἶτα Boa ὁ διά- 
Kovos, * ALAR Aous ἀπολάβετε, καὶ ἀλ- 
λήλους ἀσπαζώμεθα..... Σημεῖον τοί- 
νυν ἐστὶ τὸ φίλημα τοῦ ἀνακραθῆναι 
τὰς ψυχὰς, καὶ πᾶσαν ἐξορίζειν μνη- 
σικακίαν.---Ἰ 14. n. 2. [8]. 4.1 (ibid. 
6.) Μετὰ τοῦτο βοᾷ ὁ ἱερεὺς, "Avo 
τὰς καρδίας. 

62 Hom. 20. [Bened. 19. al. 20. 
in Matth. p. 205. (t. 7 Ρ- 257 a.) 
Πῶς οὖν ἀσπάσῃ τὸν ἀδελφόν: πῶς 
awn τῆς θυσίας ; πῶς ἀπογεύσῃ τοῦ 
αἵματος τοῦ Δεσποτικοῦ, τοσοῦτον ἔ- 
χων ἐπὶ τῆς διανοίας τὸν ἰόν :--- τη. 
14.in Eph. p. 1128. (t. 11. p. 108 d.) 

.. Φιλήματος ἠξίωσαι Δεσποτικοῦ, 
καὶ ὑβρίζεις ; τοσούτοις σου τὸ στόμα 
ἐκόσμησεν ὁ Θεὸς, ὕμνοις ἀγγελικοῖς, 
τροφῇ οὐκέτι ἀγγελικῇ, ἀλλ᾽ ὑπὲρ 
ἀγγελικὴν, φιλήματι τῷ αὐτοῦ, περι- 
πλοκαῖς ταῖς πρὸς αὐτόν, καὶ ὑβρί- 
ζεις ; μὴ. παρακαλῶ.---Ἠσπη. 77. (Β6- 


8. p. 464 d.) Διὰ τοῦτο καὶ ἐν τοῖς 
, > , > ΄ σ 
μυστηρίοις ἀσπαζόμεθα ἀλλήλους, ἵνα 
c \ , oa 
οἱ πολλοὶ γενώμεθα €v.—Hom. 30. 
de Proditore. t. 5: Ρ. 565. ((. 2. Ρ. 
385 d.) Μνημονεύωμεν διαπαντὸς... 
τῶν ἁγίων φιλημάτων, καὶ τοῦ φρικω- 
δεστάτου ἀσπασμοῦ τοῦ πρὸς ἀλλή- 
λους" τοῦτο γὰρ συμπλέκει τὰς δια- 
νοίας ἡμῶν, καὶ ποιεῖ σῶμα γενέσθαι 
ἕν ἅπαντας" ἐπειδὰν καὶ ἑνὸς σώματος 
μετέχομεν οἱ πάντες. 

63 De Compunct. Cord. 1. 1. ¢. 3. 
t. 4. p. 118. (t. 1. p. 127.) ᾿Ασπαζό- 

‘ > , ΄ - 
μενοι μὲν ἀλλήλους μέλλοντος τοῦ 
δώρου προσφέρεσθαι, κ.τ.λ. 

64 Apol. 2. (p. 07.6:}-.... -᾿ΑλληςΞ 
λους φιλήματι ἀσπαζόμεθα παυσάμε- 
νοι τῶν εὐχῶν᾽ ἔπειτα προσφέρεται 
τῷ προεστῶτι τῶν ἀδελφῶν ἄρτος, 
καὶ ποτήριον ὕδατος καὶ κράματος" καὶ 
οὗτος, λαβὼν, αἶνον καὶ δόξαν τῷ Πα- 
τρὶ τῶν ὅλων διὰ τοῦ ὀνόματος τοῦ 
Υἱοῦ καὶ τοῦ Πνεύματος ᾿Αγίου ἀνα- 
mepurret.—Conf. Clemens Alexandr. 
Pedagog. ]. 3. 6.11. (p. 301. 10.) A- 

, ‘ > > , > 2.3. > ’ 
yarn δὲ οὐκ ἐν φιλήματι, ἀλλ᾽ ἐν εὐνοίᾳ 

, c ‘ >} ‘ > af , 
κρίνεται" οἱ δὲ, οὐδὲν GAN ἢ φιλήματι 
καταψοφοῦσι τὰς ἐκκλησίας, τὸ φι- 


282 The oblation and 


between the common prayers for the whole state of Christ’s 
Church, and the prayers of consecration. ‘ For,’ says he, 
‘when prayers are ended, we salute. one another with a kiss : 
and after that bread and wine and water are brought to the 
president of the brethren, who receiving them, gives praise 
and glory to the God of all things, in the name of the Son and 
the Holy Spirit.’ 

In the Latin Church the same custom was observed, only 
with this difference, that it came not before, but after the con- 
secration-prayers and the Lord’s Prayer, immediately before 
the distribution. For so St. Austin or Cesarius Arelatensis 05 
represents it, in describing the order of the service: ‘ When 
the consecration is ended, we say the Lord’s Prayer; and after 
that, Peace be with you! and then Christians salute one an- 
other with an holy kiss, which is a sign of peace, if that be 
really in their hearts which they pretend with their lips.’ He 
mentions the thing in other places, and seems to intimate that 
the Donatists observed the same ceremony, though they had 
nothing of the peace that was intended by it. In his Books 
against Petilian ©, speaking of one Optatus Gildonianus, a 
Donatist bishop, who had been a great oppressor of widows 
and orphans, and infamous for many other barbarous cruelties, 
he says, notwithstanding all this, ‘they gave him the kiss of 
peace when they received the sacrament at his hands.’ In 
another place 57 he compares the Donatists to crows, and the 


Novy ἔνδον οὐκ ἔχοντες αὐτό" καὶ yap Ubi est peracta sanctificatio, dici- 
δὴ, καὶ τοῦτο ἐκπέπληκεν ὑπονοίας mus Orationem Dominicam..... 
αἰσχρᾶς, καὶ βλασφημίας, τὸ ἀναίδην Post ipsam dicitur, Pax vobiscum, 
χρῆσθαι τῷ φιλήματι, ὃ ὅπερ ἔχρην εἰ- et osculantur se Christiani in osculo 


XV. iii. 


vat puotikoy’ ἅγιον αὐτὸ are 6 
᾿Απόστολος. --- Athenagoras, Legat. 
pro Christian. (ad cale. Just. Martyr. 
p- 36 c.) Οὕτως οὖν ἀκριβώσασθαι τὸ 
φίλημα, μᾶλλον δὲ τὸ προσκύνημα 
δεῖ. ue eae Eccles. Hierarch. 
C18. part.3. D0; (fb. p. 105 a.) 
Οὕτω τῆς θεαρχικῆς φιλανθρωπίας ἱε- 
ρῶς ὑμνηθείσης, ἐγκεκαλυμμένος μὲν 
ὁ θεῖος ἄρτος προτίθεται, καὶ τὸ τῆς 
εὐλογίας ποτήριον" ὁ δὲ θειότατος 
ἀσπασμὸς ἱερουργεῖται, καὶ τῶν ἁγιο- 
γράφων πτυχῶν 7) μυστικὴ καὶ ὑπερ- 
κόσμιος ἀνάρρησις. 

65 Serm. 83. de Divers. t. το. p. 
556. [al. Serm. 227.] (t.5. p.974¢.) 


sancto, quod est signum pacis, si 
quod ostendunt labia, fiat in con- 
scientia. [The Ed. Bened. reads, 
Pacis signum est: sicut ostendunt 
labia, fiat in conscientia. Ep.) 

661. 2. Ὁ. 23. ({- Ὁ: p. 293500) 
Cui pacis osculum inter sacramenta 
copulabatis, in cujus manibus eucha- 
ristiam ponebatis, &c. 

67 In Ioan. tract. 6. p. 21. (t: 3: 
part. 2. p. 332 a.) Habent enim os- 
cula et corvi, sed in corvis falsa pax, 
in columba vera pax. Non omnis 
ergo, qui dicit, Pax vobiscum ! quasi 
columba audiendus est. Unde ergo 
discernuntur oscula corvorum ab 








consecration prayers. 283 


Catholics to doves; because, though they both gave the kiss 
of peace, yet the one tare the Church in pieces and fed upon 
its ruins, but the other were innocent and harmless as doves ; 
and by those characters they might be distinguished from each 
other. It appears also from Pope Innocent’s letter to Decen- 
tius ©, bishop of Eugubium, that it was the general custom of 
the Italic Churches to give the kiss of peace, not before the 
consecration, but after: for it blames those that gave it before, 
and says ‘it ought to come after, as a testimony of their consent 
to all that was done, and as a seal of the consecration-prayer, 
to signify that all was ended.’ Tertullian ® probably upon this 
account gave it the name of signaculum orationis, the seal of 
their prayers, as being in his time used when all the prayers 
of consecration were ended. He seems to intimate also that it 
was given promiscuously 7° and without distinction between 
men and women. For among other arguments which he uses 
why a Christian woman should not marry an Heathen, this is 
one, ‘ that he would be unwilling to suffer her to go into the 
prisons to kiss the martyrs’ chains, or at any other times to 
give the kiss of peace to a brother.’ And this is as plainly 
intimated by the ancient writer of the Passion of Felicitas and 
Perpetua 7!, about Tertullian’s time, when he says, ‘ that Feli- 
citas, Perpetua, and Saturus did mutually kiss each other be- 
fore they suffered, that they might consummate their martyr- 
dom by the solemn rite of peace: alluding to the usual cus- 
tom of giving the kiss of peace without distinction, though it 
was otherwise observed in the Greek Church. 

There is one thing more proper to be observed out of 


osculis columbarum? Osculantur mysteriis aguntur, atque in ecclesia 
corvi, sed laniant: a laniatu inno- celebrantur, preebuisse consensum, 
cens est natura columbarum. Ubi ac finita esse pacis concludentis sig- 


ergo laniatus, non est vera in oscu- 
lis pax. Ill habent veram pacem, 
qui ecclesiam non laniaverunt : nam 
corvi de morte pascuntur, hoc co- 
lumba non habet. 

68 Ep. 1. ad Decent. c. 1. (CC. t. 
2. pp. £246 a.) Pacem ergo asseris 
ante confecta mysteria quosdam po- 
pulis imperare, vel sibi inter sacer- 
dotes tradere: cum post omnia, 
4188 aperire non debeo, pax sit ne- 
cessario indicenda, per quam con- 
stet populum, ad omnia que in 


naculo demonstrentur. 

69 De Orat. c. 14. See n. 72, fol- 
lowing. 

70 Ad Uxor. 1. 2. c. 4. (p. 168 d.) 
Quis in carcerem ad osculanda vin- 
cula martyris reptare patietur? Jam 
vero alicui fratrum ad osculum con- 
venire? &c. 

71 Ad cale. Lactantii de Mortibus 
Persecutorum. (p. 35.) Ante jam os- 
culati invicem, ut martyrium per 
solemnia pacis consummarent. 


284 The oblation and XV... aie 
Tertullian72, that some made a scruple of giving the kiss of 
peace upon a fast-day, though it were but a private fast of 
their own; whom he reproyes, telling them, ‘that the kiss 
of peace was the seal of prayer ; that it was never more proper 
than when joined with prayer; that there was no prayer per- 
fect without peace ; that peace was no impediment to a man in 
doing his duty to the Lord; that whatever reason they had 
for it, their reason was not stronger than the observation of 
the precept, which obliges us to conceal our fasts. Whereas, 
when we refrain from the kiss of peace, that discovers us to be 
fasting. We may at home omit this ceremony of giving the 
peace, because there our fasts cannot be wholly concealed from 
the family: but in other places, where you may conceal your 
action, you ought to remember the precept of the Lord; and 
so you may observe the discipline of the Church abroad, and 
your own custom at home.’ Tertullian, we see, speaks this of 
private fasts, which he thinks no reason for men’s refusing the 
kiss of peace in public. As to public fasts, the case was other- 
wise: for by the laws of the Church, this ceremony was 
omitted on some more solemn days of fasting. As upon the 
day of our Saviour’s passion; for Tertullian adds immediately 
in the next words7%, ‘that on that day, because it was a public 
and common fast, ordained by the laws of the Church, they 
omitted the kiss of peace, and no one then regarded the omis- 
sion, because it was done by general consent and agreement.’ 
And this seems to have been an exception of universal extent 
in the Church : for Procopius notes it in the Life of Justinian 
and Theodora74, who began their reign on this day, anno 527, 





72 De Orat. c. 14. (p. 134 ¢c.) Alia 
jam consuetudo invaluit : jejunantes, 
habita oratione cum fratribus, sub- 
trahunt osculum pacis, quod est, 
signaculum orationis. Quando au- 
tem magis conferenda cum fratribus 
pax est, nisi cum oratione commen- 
dabilior ascendit? ....Quz oratio 
cum divortio sancti osculi integra? 
Quem Domino officium facientem 
impedit pax? Quale sacrificium est, 
a quo sine pace receditur? Que- 
cunque operatio [al. ratio] sit, non 
erit potior precepti observatione, 
quo jubemur jejunia nostra celare. 
Jam enim de abstinentia osculi ag- 
noscimur jejunantes. Sed et si qua 


ratio est, ni tamen huic precepto 
reus sis [al. preceptor tu sis], potes 
domi, [si] forte inter quos latere 
jejunium in totum non datur, differre 
pacem. Ubicunque autem alibi ope- 
rationem tuam abscondere potes, 
debes meminisse precepti; ita et 
discipline foris et consuetudini domi 
satisfacies. 

73 Ibid. (p.135 a.)...Die Pasche, 
quo communis et quasi publica je- 
junii religio est, merito deponimus 
osculum: nihil curantes de occul- 
tando [al. osculando], quod cum om- 
nibus faciamus. 

74 Historia Arcana, c.g. (Oper. 
t. 2. p. 30 c.8.) Παρέλαβον τοίνυν 








consecration prayers. 285 


§ 3. 4: 


that ‘they began it with an ill omen, on a day that no one 
used the kiss of peace in the Church.’ 

And thus much of this ancient ceremony, so often enjoined 
by the Apostle, (Rom. 16, 16. 1 Cor. 16, 20. 2 Cor. 13, 12. 

τ Rhessiig. 26, 1 Petirs;'14:) of which some7> have written 
whole volumes: but I content myself to have said so much, as 
may serve to confirm the observation made upon the author of 
the Constitutions, that this was an ancient rite universally ob- 
served in the Church in one part or other of the communion- 
service. 

4. The next thing mentioned in the Constitutions is the Thirdly, 
ceremony of the priest’s washing his hands before consecration. ἡ Ἐπ ΤῊ 
This is also noted by Cyril of Jerusalem, in his Mystagogical fore conse- 
Explication of the Communion-service, where’®, speaking to the poets 
newly baptized, he says, ‘ Ye have seen the deacon bring water 
to the bishop and presbyters, standing about the altar, to wash 
their hands. Did he give it to wash the filth of their bodies? 

By no means. For we do not use to go into the church with 
bodies defiled: but that washing of hands is a symbol, that 
you ought to be pure from sin and transgressions of the law. 
For the hands are the symbol of action, and washing them de- 
notes the purity and cleanness of our actions. Have you not 
heard holy David explaining this mystery, and saying, “ I will 
wash my hands among the innocent77, and so will I compass 
thine altar, O Lord:” therefore washing the hands is a sym- 
bol or indication, that we are not obnoxious or liable unto 
sin. The author of the Questions upon the Old and New 


> > “ ΄’ 
τὴν βασιλείαν ᾿Ιουστινιανός τε καὶ ᾿Επειδὴ γὰρ αἱ χεῖρες σύμβολον πρά- 





Θεοδώρα πρότερον τῆς ἑορτῆς ἡμέραις 
τρισὶν, ὅτε δὴ οὔτε ἀσπάσασθαί τινα, 
οὔτε εἰρηναῖα προσειπεῖν ἔξεστιν. 

75 Mullerus, De Osculo Sancto. 
(Jenz,1675.4to.)—Martin Kempius, 
De Osculo, &c. (Lipsiz, 1665.12mo.) 

76 Catech. [23.] Mystag. 5. n. 1. 
fal. 2.] (p. 325 b.) Ἑ ωράκατε τοίνυν 
τὸν διάκονον, τὸν νίψασθαι διδόντα τῷ 
ἱερεῖ καὶ τοῖς κυκλοῦσι τὸ θυσιαστή- 
ριον τοῦ Θεοῦ πρεσβυτέροις" οὐ πάν- 
τως δὲ ἐδίδου διὰ τὸν σωματικὸν ῥύπον" 
οὐκ ἔστι τοῦτο οὔτε γὰρ ῥύπον σώ- 
ματος ἔχοντες τὴν ἀρχὴν εἰσήειμεν εἰς 
τὴν ἐκκλησίαν ἀλλὰ σύμβολόν ἐστι 
τοῦ δεῖν ὑμᾶς καθαρεύειν πάντων ἅμαρ- 
τημάτων καὶ ἀνομημάτων, τὸ νίψασθαι. 


ἕεως, νίψασθαι ταύτας, τὸ καθαρὸν 
δηλονότι καὶ ἄμωμον τῶν πράξεων 
αἰνιττόμεθα. Οὐκ ἤκουσας τοῦ μακα- 
ρίου Δαβὶδ αὐτὸ τοῦτο μυσταγωγοῦν- 
τος, καὶ λέγοντος, Νίψομαι ἐν ἀθῴοις 
τὰς χεῖράς μου, καὶ κυκλώσω τὸ θυσια- 
στήριόν σου, Κύριε" οὐκοῦν τὸ νίψασ- 
θαι τὰς χεῖρας, τοῦ ἀνυπεύθυνον εἶναι 
ἁμαρτήμασι, σύμβολόν ἐστιν. 

77 [See Ps. 25, according to the 
Septuagint, (Ed. Lamb. Bos, frane- 
quer. 1709,) which is Ps. 26 of our 
Version ; where the reading is, 1 will 
wash my hands in innocency ; ἐν ἀθω- 
ότητι, according to Aquila. See L. 


B. ibid. }P22, in the Hebrew. Ep. ] 


286 The oblation and X Va 


Testament, under the name of St. Austin?®, takes notice of 
the same custom as used in all Churches, only with this differ- 
ence, that whereas in other Churches it was commonly the 
office of the deacons to bring water to priests, in the Roman 
Church it was devolved upon the subdeacons, because there 
was a multitude of inferior clergy in that Church above many 
others. And in the author under the name of Dionysius 
the Areopagite77, a great deal more may be read to the same 
purpose. 


᾿ oy 5. In the next place, whereas in the Constitutions the deacon 
e dea- . . . . . 
con’sad- 18 appointed again to make a solemn proclamation, ordering all 
ae to non-communicants, catechumens, penitents, and unbelievers, to 
all non- . . . 

communi- be excluded; and admonishing all communicants to approach 
can's to in charity and sincerity, not in enmity with their brethren, or 
withdraw; — ‘ υ ᾿ 

and to all in hypocrisy towards God, but in reverence and fear: the very 
communi- Ε ἘΝ 

cantsto Same is suggested by ΟΠ γβοβίοιμη 78 : ‘ Dost thou not hear the 
ach ᾿ deacon, the herald of the Church, standing and crying, All ye 
charity an 

sincerity. that are under penance, begone! All they that do not par- 


take of the communion are in penance. If thou art in penance, 
thou mayest not partake.’ And Severianus, bishop of Gabala, 
in one of his Homilies among St. Chrysostom’s works79, speaks 
of the same: ‘ Ye have seen the deacons traversing the church, 
and crying, Let no catechumen be present, none of those that 
may not see the heavenly blood shed for the remission of sins, 
&ce. Ye remember after this, how the angels from heaven 
sing the hymns and praises, saying, Holy is the Father! Holy 


is the Son! Holy is the Holy Ghost! By which it is plain, 


76 Quest. Vet. et Nov. Test. q. 
101. (t. 3. append. p. 92 f.) Quan- 
quam Romane ecclesiz diaconi mo- 
dico inverecundiores videantur, se- 
dendi tamen dignitatem non presu- 
munt. Ut autem non omnia mini- 
steria obsequiorum per ordinem 
agant, multitudo facit clericorum. 
Nam utique et altare portarent et 
vasa ejus, et aquam in manus fun- 
derent sacerdoti, sicut videmus per 
ome ecclesias, &c. 

77 (Eccles. Hierarch. c. Sheth oe 
(t. 1. p. 188 a.) Kai νιψαμένων τὰς 
χεῖρας ὕδατι τοῦ ἱεράρχου καὶ τῶν 
ἱερέων, x.t.X.—Conf. ibid. n. 3. 5. 


10. (p. 194 6.) Τούτων δὲ καθ᾽ ὃν et- 
ρῆται θεσμὸν ἱερουργηθέντων, k.T. d. 
Ep. 


78 Hom. 3. in Eph. P1051. (t. 
II. p. 23 a.) ᾿Ακούεις ἑστῶτος τοῦ 
κήρυκος καὶ λέγοντος, ἡ Ὅσοι ἐν μετα- 
νοίᾳ, ἀπέλθετε πάντες" Ὅσοι μὴ μετέ- 
χοῦς ἐν. μετανοίᾳ εἰσίν" εἰ τῶν ἐν 
μετανοίᾳ εἶ, μετασχεῖν οὐκ ὀφείλεις. 

79 Hom. 37. de Fil. Prod. p. 375- 
See before, b. 13. ch. 6. 5. 6. ν- 4. 
Ρ. 461. n.88.—Conf. Hom. τ. cont. 
Jud. t. 1. Ῥ- 400. (πὸ p. 593 ὃ.) 
Οὐχ ὁρᾶτε ἐπὶ τῶν μυστηρίων, τί βοᾷ 
συνεχῶς ὁ διάκονος ; ᾿Επιγινώσκετε 


ἀλλήλους. 








consecration prayers. 287 


5. 6. 


these admonitions of the deacon were here repeated as prepa- 
ratory to the oblation. 

6. The circumstance of the ῥιπίδια, or fans, to drive away noe ες 
the insects, is so minute, that it is no great wonder it should be to drive” 
omitted in most other writers beside the Constitutions. Bona 80 ave ae 
says they are mentioned in Jobius 51 and by Germanus in his 
Theoria, and in the Liturgies that go under the names of St. 
Chrysostom and St. Basil. Suicerus*? thinks, that in most of 
those writings the word ῥιπίδια signifies one of their holy vessels, 

a basket or the like, in which they were used to carry the sacred 
elements to and from the altar; such as that spoken of by 
St. Jerom*?, when describing the glorious poverty of Exupe- 
rius, bishop of Toulouse, he says, ‘he was used to carry the 
Lord’s body in a basket of osiers, and the blood in a glass cup.’ 
And indeed in Herodotus, the word ῥιπίδιον is by some lexi- 





πίδας πτερῶν πεποιημένας, τοῖς προ- 


80 Rers; Τα αχρ. 1, 1. ΠΟ. 25: n. 6. 
κειμένοις φρικτοῖς ἐπικινεῖν τῶν ἐξα- 


(p. 261.) Habent denique flabella, 


quibus duo diaconi, ex utroque la- 
tere altaris, muscas et alias immun- 
das bestiolas preetervolantes abigunt, 
ne sacra contingant. Sacra ῥιπίδια 
vocant Greci, puis enim et ῥιπίδιον 
flabellum est. Horum usus in ec- 
clesia Orientali antiquissimus est ; 
et expresse habetur in Constitutioni- 
bus Apostolicis, 1.8. ¢. 12., atque in 
Liturgiis Basilii, Chrysostomi, aliis- 
que Grecis et Syriacis. Manubrium 
habent ligneum satis longum, cujus 
extremitati facies Cherubini sex alis 
circumdata affigitur, ejusque motu 
ventilant diaconi sancta dona certis 
temporibus, que in ordine liturgiz 
notantur. Quod si desint flabella, 
solent linteola et vela manu appre- 
hendere et iis ventilare. Nec solum 
ad abigendas muscas inventa sunt, 
sed etiam propter quasdam mysticas 
rationes, que ad meum propositum 
non spectant, et legi possunt apud 
S. Germanum in sua Theoria, et 
apud Jobium monachum, relatum a 
Photio in sua Bibliotheca, cod. 222. 
ΤῸ Ὁ 25 

81 Ap. Photii Biblioth. cod. 222. 
(p. 608. 44.) Δέγει. δὲ καὶ τοῦ Κυρια- 
κοῦ σώματος ἐπὶ τῆς ἱερᾶς τραπέζης 
προτεθέντος, διὰ τοῦτο τοὺς παρ᾽ ἑκά- 
τερα τῶν τὰ ἱερὰ ὑπηρετουμένων, ῥι- 


πτερύγων φέροντας σύμβολα" ὡς ἂν μὴ 
ἐῶσι τοὺς τελουμένους τοῖς ὁρωμένοις 
ἐναπομένειν, ἀλλὰ παντὸς “προσύλου 
ὑπεράνω γενομένους, νοεροῖς ὀφθαλ- 
μοῖς, διὰ τῶν ὁρωμένων ἐπὶ τὴν ἀόρα- 
τον θέαν καὶ τὸ ἀμήχανον ἐκεῖνο κάλ- 
λος, παρασκευάζουσιν ἀναδραμεῖν. 

82 Thes. Eccles. voce, ἹΡιπίδιον. (t. 
2. p.905.) “Pumis est vas 6 vimine, ἐκ 
ῥίπου, contextum ; unde ῥιπίδιον cor- 
bis, canistrum, sporta e calamis seu 
virgis plexa, ἐν 7 τὰ φορτία, quidquid 
portari de loco in locum solet, ἐπιτί- 
Gera. Usum talium fuisse in sacris 
ecclesie veteris Hieronymus Epist. 
ad Rusticum monachum de Exupe- 
rio episcopo Tolosz docuerit; Nihil, 
inquiens, &c.—See the next note. 

89 Ep.s5. [4]. 125.] ad Rustic. 
(t. 1. p.g41 6.) Nihil illo ditius, qui 
corpus Domini canistro vimineo, 
sanguinem portat in vitro. 

81 [Where? the word is not no- 
ticed in the Index Vocum et Dictio- 
num Grecarum at the end of Dean 
Gaisford’s edition of Herodotus, 
Oxon. 1824. ‘Pimos, vimen, occurs 
in Euterpe, 96, and pi, flexile vimen, 
in Melpomene, 71. Hence ῥιπίδιον 
may readily mean either a fan made 
of twiys, or a wicker basket. See 
the next note. Ep. | 


288 The oblation and XV. ii. 
cographers 85 said to signify a basket: but in the Liturgies of 
St. Chrysostom and St. Basil, it is taken in the common sense of 
Greek authors, and as it is used in the Constitutions, for a fan 
to blow with. For in Chrysostom’s Liturgy 56 the deacon is ‘ to 
ventilate, or blow over the elements with a fan ;’ or if there be 
no fan, then to do it ‘with the covering of the cup.’ And in 
St. Basil’s Liturgy 57 there is mention made of the same uten- 
sils, ῥιπίδιον ἢ κάλυμμα. either the fan or the covering of the 
cup, to be used for the same purpose. And so the word ῥιπίδιον 
is taken both by Germanus%’, and Jobius*?, and Suidas%. 
So that there was no reason for Suicerus to reckon the author 
of the Constitutions so singular in this opimion. But as these 
authors are not very ancient, I have mentioned them rather to 
explain an hard word than establish an ecclesiastical custom. 


St. Jerom’s 


85 [For example, Scapula, accord- 
ing to the older editions; for, with- 
out telling us where, he says of this 
word, dicitur etiam esse vas ex vimi- 
nio contextum apud Herodotum. But 
this statement, which in fact is in- 
correct, is omitted in the more re- 
cent Oxford edition of that lexicon. 
The following passage from the The- 
saurus of Stephanus by Hase and 
Dindorf, Paris, 1831, will be con- 
sidered satisfactory: (t. 6. p. 2398.) 
“Puris, vas 6. vimine, ἐκ ῥίπου, con- 
textum; unde ῥιπίδιον, corbis, ca- 
nistrum, sporta e calamis seu virgis 
plexa, ἐν 7 τὰ φορτία, quidquid por- 
tari de loco in locum solet, ἐπιτίθεται. 
In talibus panis mysticus ad zgro- 
tos deferri solebat, ut hodie in pyxide 
argentea deaurata. In Liturgia Ba- 
sili, p. 58. (ap. Bibl. Patr. Gr. Lat. 
t. 2. p. 51 6. 7.) Ὃ διάκονος ἀποτίθησι 
τὸ ῥιπίδιον, k.T.A. (See n. 87, fol- 
lowing.) “Ριπίδια quoque sunt car- 
talli s. cophini, in quos compone- 
bant sacram supellectilem, quum a 
mensa in sacrarium referenda esset ; 
atque de his intelligi debent τὰ τίμια 
ῥιπίδια in Chron. Alexandr., a. 14 
Heraclii, Olymp. 351.—It will be no- 
ticed that Hase and Dindorf seem to 
differ from Joseph Bingham in the 
sense they put on the rubric in 
Basil’s Liturgy, unless possibly they 
are citing another place, where the 


authority is produced by Durantus%!, but it is 


same word is used in a different 
meaning. As the rubric is cited in 
note 87 following, ῥιπίδιον seems to 
be distinguished from κάλυμμα, and 
cannot surely mean cartallus or co- 
phinus in that passage, but, as my 
ancestor says, the fan as distinct 
from the covering of the cup. Ev. | 

86 Ap. Bibl. Patr. Gr. Lat. t. 2. 
p. 78. (ap. Oper. Chrysost. Ὁ Lape 
79° 6.) Εἶτα μεταβαίνει ἐν τῷ δεξιῷ 
μέρει, καὶ ῥιπίζει ἐπάνω. τῶν ἁγίων 
μετὰ ῥιπιδίου εὐλαβεῶς" εἰ δὲ οὐκ ἔστι 
ῥιπίδιον, ποιεῖ τοῦτο μετὰ καλύμματος. 

87 Ibid. p. 51. (ap. Oper. Basil. t. 
2. part. 2. pp.975, seqq., heec rubrica 
deest.) Ὃ διάκονος ἀποτίθησι τὸ ῥιπί- 
διον, ὅπερ ἐκράτει, 7) κάλυμμα, καὶ 
ἔρχεται ἐγγύτερον τῷ ἱερεῖ, καὶ προσ- 
κυνοῦσι ἀμφότεροι τρὶς ἔμπροσθεν 
τῆς ἁγίας τραπέζης, κι τ. ὰ 

83 Contemplat. Rer. Eccles. (ap. 
Bibl. Patr. Gr. Lat:'t22. Ρ. 15} Ὁ. 5.) 
Ti δ᾽, ἄν τις εἴποι, περὶ τῶν θείων 
ῥιπιδίων ἐγκεχειρισμένων τοῖς διακό- 
νοις, καὶ ὑπ᾽ αὐτῶν στρεφομένων αἰφ- 
νιδίως, ὡς ἐν ἐκπλήξει, ἄχρι τῆς θεο- 
λέκτου προσευχῆς ; 

89 Ubi supra. 
ding. 

00 Lexic. (t. 2. p.686 c.) [Conf. 
Ed. Kuster. (t. 3. p. 261.) ‘Pumrida 
τὴν padakoiow ἀεὶ πρηεῖαν anrats. 
Grischov. | 

91 De Ritibus, 1 


See n. 81, prece- 


I. 6. 10. nN. 2. 






y7,°8. 


nothing to the purpose: for though he mentions the use of 
muscaria®, that is, fans; yet it is plain he speaks of them 
not as any ecclesiastical utensil, but as a civil present made 
by Marcella to the matrons, though he gives a tropological 
turn of wit, to draw something of a mystical meaning out of 
them. So I let this matter pass as a minute circumstance in 
the Constitutions, about which it is not worth our while to be 
further solicitous in our inquiries, to give collateral evidence 
out of the ancient writers. 

7. The next thing, mentioned in the Constitutions 98, is the Of the use 

use of the sign of ‘he cross before the minister proceeds to the tas ee 
consecration. And of this there is more certain evidence in at the 
the ancient writers. For Chrysostom?! says expressly, that por’s ας 
it was not only used by Christians every day, but ‘ particularly 
at the holy table, and in the ordinations of priests, and that 
its glory shined with the body of Christ in the mystical supper.’ 
Which implies, that it was used more than once in the time of 
celebration. St. Austin®> says likewise, that it was used in all 
their offices, ‘in consecrating the waters of baptism, in the unc- 
tion of confirmation, and in the sacrifice of the eucharist ; with- 
out which none of them were solemnly performed.’ 

8. Next after this, immediately before the great thanksgiv- Of the 
ing in the Constitutions, the priest having given the people neue Ure 


face, called 


ἀποΐμοῦ salutation in the onds of St. Paul, The grace of our Dake 
Lord Jesus Christ, and the love of God, and the fellowship the οὐ έν 


eT ἢ r and tl > ration to 
of the Holy Spirit, be with you! 1ey answering again, ihelgreat 


And with thy spirit! the priest goes on and says, Lift up thanksgiv- 
ing. 


consecration prayers. 289 


RT OOS 
a 


a eee 


SS NSLS τος 


(p. 31.) 5. Hieron. Epist. 20. ad 
Marcellam interpretando mystice 
munuscula ei ac Paule et Eustochio 
a Marcella transmissa ait, Quod au- 
tem et matronis, &c. See the next 
note below. (t. 

92 Ep. 20. [4]. 44.] ad Marcellam. 
(t. τ. p.192 6.) Quod autem et ma- 


a.) Οὗτος ἐν τῇ ἱερᾷ τραπέζη, οὗτος 
ἐν ταῖς τῶν ἱερέων. χειροτονίαις, οὗτος 
πάλιν μετὰ τοῦ σώματος τοῦ Χριστοῦ 
ἐπὶ τὸ μυστικὸν δεῖπνον διαλάμπει. 

95 In Ioan. Tractat. 118. p. 225. 
8. part. 2. p. 801 e.) Postremo 
quid est, quod omnes noverunt sig- 
num Christi nisi crux Christi? Quod 





tronis offertis muscaria parva, parvis 
animalibus eventilandis, elegans sig- 
nificatio est, debere luxuriam cito 
restinguere, quia muscee moriture 
oleum suavitatis exterminant. 

93 L. 8. c. 12. See before, s. 1. 
p- 262: a little way on in n. 44. 

94 Demonstratio quod Christus sit 
Deus, c. 9. t. 5. p. 840. (t. 1. p.571 


BINGHAM, VOL. VY. 


signum nisi adhibeatur sive fronti- 
bus credentium, sive ipsi aque ex 
qua regenerantur, sive oleo, quo 
chrismate unguuntur, sive sacrificio 
quo aluntur; nihil horum [al. eo- 
rum | rite perficitur. 

96 “See a little further on in ἢ. 44. 
p. 262, as above. 


U 


290 The oblation and XV. ii. & 


your hearts! to which the people answer, We lift them up 
unto the Lord! The priest says again, Let us give thanks to 
the Lord! and the people answer, 76 is meet and right so to 
do! Now this is mentioned almost by all ecclesiastical writers 
that have said any thing of the eucharist or prayer. St. Cy- 
prian®> calls it ‘the preface that was premised by the priest, 
to prepare the brethren’s minds to pray with an heavenly 
temper.’ St. Austin mentions it above ten times in his writ- 
ings: the places have been noted above in the general dis- 
course of liturgies, and therefore I need not here repeat 
them. I will only remark, that he says%, ‘it was the custom 
of the whole Church throughout the world to say daily almost 
with one voice, We lift up our hearts unto the Lord!’ And 
that therefore ‘the hearts of Christian people were a sort of 
heaven 98, because they are daily lift up to heaven, whilst the 
priest says, Lift up your hearts! and they answer, We lift 
them up unto the Lord!’ St. Chrysostom also frequently 
mentions the use of this preface in his Homilies, which, be- 
cause I have related them at length in a former Book!, I forbear 
to repeat again in this place. The reader that is curious may 
find the same forms related in Cyril’s Mystical Catechisms?, 
and Anastasius Sinaita?, and Casarius Arelatensis*, and Eli- 


95 De Orat. Dom. p.152.(p.107.) 1898. See ibid. 5. το. p. 478. n. 57. 


Ideo et sacerdos ante orationem, 
prefatione premissa, parat fratrum 
mentes dicendo, Sursum corda! ut 
dum respondet plebs, Habemus ad 
Dominum! admoneatur nihil aliud 
se quam Dominum cogitare debere. 

38 See b: 152: 011. 5: 5. ἢ. Υ' 2. 


. 400. 
97 De Vera Religione, c. 3. t. 1. 
p302. (tf) 2. Ρ». 50:6.) .. 2. Ut, quo- 
tidie per universum orbem huma- 
num genus una pene voce respon- 
deat, Sursum corda se habere ad Do- 
minum. 
98 Serm. 44. de Temp. [al. Serm. 
112. append. | (t.5. append. p. 205 e.) 
. Corda fidelium ccelum sunt, quia 
in ceelos quotidie eriguntur: nam 
dicente sacerdote, Sursuwm corda! 
secuti [al. securi] respondent, Habe- 
mus ad Dominum ! 
9 Hom. 18. in 2 Cor. p.873. See 
before, bs 19. ch: ὕ-. 5 Ὁ- ΝΠ Ds 
471. n.26.—Hom. 22. in Hebr. p. 


—Hom. 5. [Bened. 9. de Peenitent. 
(t. 2. Ρ. 349 ¢. ) Ovx ὑπέσχου τῷ ἱερεῖ 
εἰπόντι, ἼΑνω σχῶμεν ἡμῶν τὸν νοῦν 
καὶ τὰς καρδίας κ. τ. Χ.---Οοηΐ. Hom. 
24. in 1 Cor. Ρ. 530. (. 10. p. 219 a.) 
᾿Δπόσμηχε τοίνυν τὴν ψυχὴν, παρα- 
σκεύαζε τὴν διάνοιαν, κ.τ.λΔ. 

1 B. 13. ch. 6. v. 4. p. 450. 

? Catech. [23.] Mystag. 5. n. 3. [al. 
4.] φ. 326 6.) Μετὰ τοῦτο βοᾷ ὁ ἱε- 
pevs, Avw τὰς καρδίας"... .. εἶτα ἀπο- 
κρίνεσθε, "Ἔχομεν ayes τὸν y Kiipwox: 

3 Sermo de Synaxi, ap. Albertin. de 
Eucharist. (p.529.) Impleamus men- 
tem, ad coelum ascendamus, sursum 
levemus animum et corda. Oculos 
animee ad Deum extollamus. Trans- 
eamus ccelum, transeamus angelos. 
‘Transeamus Cherubim, et ad ipsum 
Domini thronum accurramus. Ipsos 
Christi immaculatos pedes appre- 
hendamus: ploremus, et ipsius mi- 
sericordiam quasi cogamus. Con- 
fiteamur in sancto, ccelesti, et intel- 


consecration prayers. 291 


S 8, 9. 

. gius Noviomensis°, not to mention the Greek Liturgies or any 
later writers. I only observe further out of the Council of 
Milevis®, where there is mention made of prefaces among other 

; prayers, it is commonly supposed by learned men that these 

| forms are meant, Lift up your hearts! We lift them up unto 

the Lord! Let us give thanks unto the Lord! It is meet and 

right so to do! Which, as Mabillon? observes, in the old Gal- 
lican Liturgy is called contestatio, because by these answers 
the people gave in their attestation, or testimony of their com- 
pliance with the priest’s exhortation; declaring that their 
hearts were now in heaven, and that it was meet and right to 
praise the Lord. : 

9. After this the priest went on with the εὐχαριστία, properly Of the εὐ- 
so called, that is, the great thanksgiving to God for all his δι treat” 
mercies, both of creation, providence, and redemption; where “Aanksgiv- 
a commemoration was made of all that God had done for man “ΠῚ ΟΞ 
from the foundation of the world, and more particularly in the “684. 
great mystery of redemption: upon which a solemn and mag- 
nificent glorification of God was framed, always including the 
Trisagion, or Seraphical Hymn, Holy, Holy, Holy, Lord of 
Ffosts, §c., which was sung by the minister and people jointly ; 
and then the minister went on alone to finish the solemn 
thanksgiving. 
We have no where else indeed so long a thanksgiving as 

is that in the Constitutions: but the substance of it is not only 
in the Liturgies, that go under the names of St. James, Chry- 
sostom, and Basil, but may be discovered in more authentic 


Sursum corda! &c. 

6 C.12. (Ed. Crabb. t.1. p. 483.) 
Placuit ....ut preces vel orationes 
vel missz sive preefationes,.... qu 
probate fuerint in Concilio, ab om- 
nibus celebrentur. [In Labbe (t. 2. 


lectuali ipsius altari. Hee vobis 
denuntiat, hec vos obtestatur sacer- 
dos, cum ait, Sursum habeamus 
corda ! 

4 Hom. 12. (ap. Bibl. Max. t. 8. 
p- 832 b.1.) Cum enim maxima pars 





populi, immo quod pejus est, pene 
omnes, recitatis lectionibus, exeunt 
de ecclesia, cui dicturus est sacer- 
dos, Sursum corda! 

5 Hom. 11. de Cen. Dom. Ex 
verbis Cypriani. (ap. Bibl. Max. t. 
12. p. 314 a. 13.) Modum quoque 
orationis sanctissimus martyr Cy- 
prianus nos docet, dicens. ... Sacer- 
dos ante orationem, przfatione pre- 
missa, parat fratrum mentes dicendo, 


Ρ- 1540 e) the order of the words is 
transposed. Ep.] 

7 De Liturg. Gallican. 1]. 1. ¢. 3. 
n.17.(p.24.) In his Missalibus Gal- 
licanis occurrit primo loco Prefatio, 
.... quinto Contestatio, alias Immo- 
latio Misse, et, ut apud Mozarabes, 
Illatio, nobis modo Prefatio, in 
qua fideles surswm corda se habere 
contestantur. 


U 2 


292 The odlation and XV. iii. 


writings. For Justin Martyr’, describing the Christian rites 
and mysteries, says, ‘ that as soon as the common prayers were 
ended, and they had saluted one another with a kiss, bread 
and wine and water was brought to the president; who, re- 
ceiving them, gave praise and glory to the Father of all things 
by the Son and Holy Spirit, and made εὐχαριστίαν ἐπὶ τὸ πολὺ, 
a long thanksgiving, for the blessings which he youchsafed to 
bestow upon them. And when he had ended the prayers and 
thanksgiving, all the people that were present presently an- 
swered with acclamation, Amen!’ After the same manner 
Irenseus?: ‘ We offer unto him his own gifts, thereby declaring 
the communication and truth, both of flesh and spirit. For as 
the bread, which is of the earth, after the invocation of God 
upon it, is no longer common bread, but the eucharist, con- 
sisting of two parts, the one earthly, the other heavenly ; so 
all our bodies, receiving the eucharist, are no longer corrupti- 
ble, whilst they live in hopes of a resurrection. But we offer 
these things to him, not as if he stood in need of them, but as 
giving him thanks for his gifts, and sanctifying the creature.’ 
So Origen!° says, ‘they eat the bread that was offered to the 
Creator with prayer and thanksgiving for the gifts that he 
had bestowed on them, which bread was made an holy body 
by prayer, sanctifying those that used it with a pious mind.’ 
Cyril of Jerusalem more particularly specifies the substance of 
this thanksgiving in his Mystical Catechisms!', saying, *‘ After 
this (that is, after we have said, Let us give thanks to the 
Lord! and, It is meet and right so to do!) we make mention 
of the heaven and earth, and sea, and the sun, moon, and stars, 

8 Apol. 2. (p. 97 ¢.) See 8. 3. p. 


281. n. 64. and add,—Kai εὐχαρι- 
στίαν ὑπὲρ, τοῦ κατηξιῶσθαι τούτων 


eucharistiam, jam non sunt corrup- 
tibilia, spem resurrectionis habentia. 
Offerimus autem ei, non quasi indi- 


παρ᾽ αὐτοῦ ἐπὶ πολὺ ποιεῖται" οὗ συν- 
τελέσαντος τὰς εὐχὰς καὶ τὴν εὐχαρι- 
στίαν πᾶς ὁ παρὼν λαὸς ἐπευφημεῖ 
λέγων, ᾿Αμήν. 

9 L. 4. ¢. 34. (p. 327. 7-) Offeri- 
mus enim ei que sunt ejus, congru- 
enter communicationem et unitatem 
[41]. veritatem] preedicantes carnis et 
spiritus. Quemadmodum enim qui 
est a terra panis, percipiens invoca- 
tionem Dei, jam non communis pa- 
nis est, sed eucharistia, ex duabus 
rebus constans, terrena et ccelesti: 
sic et corpora nostra, percipientia 


genti, sed gratias agentes domina< 
tioni [al. donationi] ejus, et sancti- 
ficantes creaturam. 

10 Cont. Cels. 1. 8. p. 399. (t. I. 
p- 766 d.) Ἡμεῖς δὲ, τῷ τοῦ παντὸς 
Δημιουργῷ εὐαρεστοῦντες, καὶ τοὺς 
μετ᾽ εὐχαριστίας καὶ εὐχῆς τῆς ἐπὶ 
τοῖς δοθεῖσι προσαγομένους ἄρτους 
ἐσθίομεν, σῶμα γενομένους διὰ τὴν 
εὐχὴν, ἅγιόν τι καὶ ἁγιάζον τοὺς μετὰ 
ὑγιοῦς προθέσεως αὐτο χρωμένους. 

11 Catech. [23.] 7 Mystag. 5. 
ee 6.] See hefore, δ. 15. chi δ: ΒΡ: 

ΠΡ τ neOs: 


Ὡ- ὅ- 


293 


consecration prayers. 


and all the creatures, rational and irrational, visible and in- 
visible, angels, archangels, hosts and dominions, principalities 
and powers, thrones and Cherubims covering their faces, say- 
ing with David, Magnify the Lord with me! We also make 
mention of the Cherubims, which Esaias saw in the Spirit, 
standing about the throne of God, and with two wings covering 
their faces, and with two their feet, and flying with two, and 
saying, Holy, Holy, Holy, Lord God of Hosts !’ 

This is much the same with the thanksgiving in St. James’s 
Liturgy 13, which was used in the Church of Jerusalem in this 
form: ‘It is very meet and right, becoming us and our duty, 
that we should praise thee and celebrate thee with hymns, and 
give thanks unto thee, the Maker of all creatures, visible and 
invisible, the Treasure of all good, the Fountain of life and im- 
mortality, the God and Lord of all things, whom the heavens, 
and the heaven of heavens praise, and all the host of them: 
the sun, and moon, and the whole company of stars; the earth, 
and sea, and all that are in them; the celestial congregation 
of Jerusalem; the Church of the first-born, who are written in 
heaven; the spirits of just men and prophets, the souls of mar- 
tyrs and Apostles; angels and archangels, thrones and domin- 
ions, principalities and powers, the tremendous hosts and Che- 
rubims with many eyes, and Seraphims with six wings, with 
two whereof they cover their faces, and with two their feet, 
and with two they fly, crying out incessantly one to another, 
and singing with loud voices the triumphal song of the magni- 
ficence of thy glory, Holy, Holy, Holy, Lord of Hosts, heaven 
and earth are full of thy glory! Hosanna in the highest! 
Blessed be he that cometh in the name of the Lord! Hosanna 
in the highest !’ 





12 Ap. Bibl. Patr. Gr. Lat. (t. 2. 
p- 12.) Ὡς ἀληθῶς ἄξιόν ἐστι καὶ 
δίκαιον, πρέπον τε καὶ ὀφειλόμενον, 
σὲ αἰνεῖν, σὲ ὑμνεῖν, σὲ εὐλογεῖν, σὲ 
προσκυνεῖν, σὲ δοξολογεῖν, σοὶ εὐχα- 
ριστεῖν, τῷ πάσης κτίσεως ὁρατῆς τε 
καὶ ἀοράτου δημιουργῷ, τῷ θησαυρῷ 
τῶν αἰωνίων ἀγαθῶν, τῇ πηγῇ͵ τῆς 
ζωῆς καὶ τῆς ἀθανασίας, τῷ πάντων 
Θεῷ καὶ Δεσπότῃ" ὃν ὑμνοῦσιν. οἱ οὐ- 
ρανοὶ, καὶ οἱ οὐρανοὶ τῶν οὐρανῶν, καὶ 
πᾶσα ἡ δύναμις αὐτῶν" ἥλιός τε καὶ 
σελήνη, καὶ πᾶς ὁ τῶν ἄστρων χορός" 
γῆ; θάλασσα, καὶ πάντα τὰ ἐν αὐτοῖς" 


Ἱερουσαλὴμ ἡ ἐπουράνιος πανήγυρις, 
ἐκκλησία πρωτοτόκων, ἀπογεγραμμέ- 
νῶν ἐν τοῖς οὐρανοῖς" πνεύματα δι- 
καίων καὶ προφητῶν" ψυχαὶ μαρτύρων 
καὶ ἀποστόλων" ἄγγελοι, ἀρχάγγελοι, 
θρόνοι, κυριότητες, ἀρχαί τε καὶ ἐξ- 
ουσίαι καὶ δυνάμεις φοβεραὶ, καὶ τὰ 
Χερουβὶμ πολυόμματα, καὶ τὰ ἐξα- 
πτέρυγα Σεραφὶμ, ἃ ταῖς μὲν δυσὶ 
πτέρυξι κατακαλύπτει τὰ πρόσωπα 
ἑαυτῶν, ταῖς δὲ δυσὶ τοὺς πόδας, καὶ 
ταῖς δυσὶ ἱπτάμενα “κέκραγεν ἕτερον 
πρὸς ἕτερον ἀκαταπαύστοις στόμασιν. 
ἀσιγήτοις δοξολογίαις. 


294 The oblation and XV. ii. 

St. Chrysostom'? also speaks of this thanksgiving, though 
he does not give us the whole form of it, but only the intro- 
duction, saying, ‘ The prayer of thanksgiving is common both 
to priest and people. For not only the priest gives thanks, but 
all the people. For first he receives their answer and attesta- 
tion, that it is meet and right to praise the Lord, and then he 
begins the thanksgiving. And why should you wonder that the 
people should sometimes speak with the priest, when they do 
even with the Cherubims and celestial powers send up those 
sacred hymns to heaven above?’ He means those hymns, 
Holy, Holy, Holy, Sc.! and Glory be to God on high! 
which, as we shall presently see, were one part of this great 
thanksgiving. 

Among the Latin writers, this previous giving of thanks is 
mentioned by Fulgentius! also, who says, ‘In the Christian 
sacrifice there was both a thanksgiving and a commemoration 
made of the flesh of Christ, and of his blood, which he shed for 
our sakes.’ And so St. Ambrose 15, or whoever was the author 
of the books De Sacramentis among his works, distinguishing 
between the thanksgiving and the consecration, asks ‘ With what 
words, and with whose words, is the consecration made?’ and 
answers, ‘ With the words of the Lord Jesus. For all that goes 
before is either the glorification and praise of God, or prayer 
for the people, for kings, and the rest of mankind. But when 
the priest comes to the consecration of the holy sacrament, 
then he uses not his own words, but the words of Christ.’ By 
all which it is indisputably evident that the consecration of the 
sacrament was ushered in with a solemn thanksgiving or glori- 
fication of God for all his gifts and benefits, whence the whole 
action had the name of εὐχαριστία, the eucharist or thanks- 


13 Hom. 18. in 2 Cor. p. 873. 
See ΡΒ. 15: ον" ὁν 5.0. ν- 1450 po 472: 
latter part of π. 27.—Conf. Hom. 2. 
in 2 Cor. p. 739. (t. 10. p. 434 d.) 
Ὑπὲρ τῆς οἰκουμένης καὶ τῶν κοινῶν 
εὐχαριστοῦμεν ἀγαθῶν. 

14 De Fide ad Petrum, 6. 10. 
(int. Oper. August. t. 6. append. 
p- 30b.) In isto autem sacrificio 
gratiarum actio, atque commemora- 
tio est carnis Christi, quam pro no- 
bis obtulit, et sanguinis quem pro 
nobis idem Deus effudit. 


15 De Sacrament. 1. 4. c. 4. (t. 2. 
p. 368d. n.14.) Consecratio autem 
quibus verbis est, et cujus sermoni- 
bus? Domini Jesu. Nam reliqua 
omnia que dicuntur, laus Deo de- 
fertur, oratione petitur pro populo, 
pro regibus, pro ceteris. Ubi veni- 
tur, ut conficiatur venerabile sacra~- 
mentum, jam non suis sermoni- 
bus sacerdos, sed utitur sermonibus 
Christi. [The Benedictine reads 
this passage somewhat differently, 
but the sense is the same. Ep. ] 





§ 9, TO. consecration prayers. 295 


giving, because this was always premised as a necessary part 
of the sacred mystery; and the whole action and ceremony 
was concluded with another thanksgiving after communicating, 
as we shall see hereafter. 

10. At present we are to observe, that one part of this glo- Of the use 
rification or thanksgiving was the hymn called the Trisagion, ἘΠ Ξ pte 
and Epinicion, the ey all and triumphal hymn, Holy, ae 
Holy, Holy, Lord God of hosts, heaven and earth are ΕΣ Holy! ‘Holy! 
of thy glory ? πως 

This is evident from the last-mentioned passages of St. Cyril'® giving. 
and St. Chrysostom 17, who in other places gives a more parti- 
cular account of the use of it at the Lord’s table. ‘ Heretofore,’ 
says he!S, ‘this hymn was only sung in heaven; but after that 
the Lord vouchsafed to come down upon earth, he brought 
this melody to us also. Therefore the bishop, when he stands 
at this holy table to present our rational service, and offer the 
unbloody sacrifice, does not simply call upon us to join in this 
glorification, but first naming the Cherubims, and making men- 
tion of the Seraphims, he then exhorts us all to send up these 
tremendous words, and withdrawing our minds from the earth 
by intimating with what company we make a choir, he cries 
out to every man, and says, as it were, m these words, ‘ Thou 
singest with the Seraphims, stand together with the Seraphims, 
stretch forth thy wings with them, with them fly round the 
royal throne.’ In another place!9, showing the obligation 
which the eucharist lays upon men, to keep every member of 
the body pure from sin, the hands and mouth that receive it, 
the eyes that view it, the tongue that ministers in those mys- 
teries and is dyed in blood, he argues thus particularly with re- 
spect to the ears: ‘ How absurd is it after that mystical hymn, 
which was brought by the Cherubims from heaven, to pollute 
your ears with songs of harlots, and the effeminate melodies of 
the theatre?’ Which plainly implies, that this seraphical hymn 


16 Catech. [23.] Mystag. 5. n. 5. t.1. p. 266. [Ed. Bened. ad Iilu- 


See n. 11, preceding. minand. Catech. 2.] (t. 2. p. 237 b.) 
17 Hom. 18. in 2 Cor. p. 873. ut Πῶς γὰρ οὐκ ἄτοπον, μετὰ τὴν μυστι- 
supra. See n.13, preceding. κὴν ἐκείνην φωνὴν, καὶ ἐκ τῶν οὐρα- 


18 Hom. in Seraph. t. 3. p. 890. νῶν φερομένην, τὴν ἐκ τῶν Χερουβὶμ 
See before, b. 14. ch. 2. 8. 3. v. 5. λέγω, πορνικοῖς ἄσμασι καὶ κατακε- 
p. 33. the second member οὗ n. 26. κλασμένοις μέλεσι τὴν ἀκοὴν μολύ- 

19 Hom. 21. ad Pop. Antioch. νειν ; 





296 The oblation and XV. ii. ἢ 
was one part of this great thanksgiving. He says the same in 
his first Homily upon Isaiah2°: ‘The Seraphims above sing 
the holy hymn 7Trisagion: the holy congregation of men on 
earth send up the same: the general assembly of celestial and 
earthly creatures join together : 
μία εὐχαριστία, one exultation, one choir of men and angels in 
one station rejoicing together.’ In another place2!, reproving 
those who stayed at the communion-service, when they would 
not communicate, he tells them, ‘It was better that they should 
be absent, for they did but affront him that invited them, 
whilst they stayed to sing the hymn, professing themselves to 
be of the worthy, whilst they did not recede with the unworthy. 
How could you stay, and not partake of the table? Iam un- 
worthy, say you. If so, you are unworthy to communicate in 
prayers also. For it is not only the bare elements, but those 
hymns, that cause the Spirit to descend upon them.’ Though 
he does not here name the hymns, he plainly intimates, how- 
ever, that they were commonly used in this part of the eucha- 
ristical service. And elsewhere?? he speaks more plainly : 
‘The faithful,’ says he, ‘know what are the hymns of the 
powers above; what the Cherubims sing in heaven; what the 
angels sung, Glory be to God in the highest! ‘Therefore 
hymns come after the psalmody, as a thing of greater perfec- 
tion.’ He means, that psalmody was only a part of the service 
of the catechumens: but these hymns were used by the τέλειοι, 
the communicants, in the service of the altar. 

He mentions the same in many other places?®, which the 


there is one thanksgiving, 


20 Hom. 1. in Esai. t. 3. p. 834- 
(2162p: 95, d.) "Avo ra Σεραφὶμ τὸν 
τρισάγιον ὕμνον ἀναβοᾷ" κάτω τὸν 
αὐτὸν ἡ τῶν ἀνθρώπων ἀναπέμπει 
πληθύς" κοινὴ τῶν ἐπουρανίων καὶ 
τῶν ἐπιγείων συγκροτεῖται πανήγυρις" 
μία εὐχαριστία, ἕν“ ᾿ ἀγαλλίαμα, μία 
εὐφρόσυνος χοροστασία. 

#1 Hom. 3. in Eph. p. 1052. (t. 11. 

Ῥ- 23 e.). . Σὺ παραγέγονας, τὸν ὕμνον 
tee om πάντων ὁμολογήσας εἶναι 
τῶν ἀξίων, τῷ μὴ μετὰ τῶν ἀναξίων 
ἀνακεχωρηκέναι : πῶς ἔμεινας, καὶ οὐ 
μετέχεις τῆς τραπέζης : ἀνάξιός εἰμι, 
φησίν" οὐκοῦν καὶ τῆς. κοινωνίας ἐκεί- 
νης, τῆς ἐν ταῖς εὐχαῖς : οὐ γὰρ διὰ 
τῶν προκειμένων μόνον, ἀλλὰ καὶ διὰ 


τῶν δῶν ἐκείνων τὸ Πνεῦμα πάντοθεν 
κάτεισιν. 

22 Hom. de Bapt. Christi, {. 1. 
Ρ- 317. [Corrige, Hom. 9. in| Co- 
loss. (t. 11. p. 393 4.) Tis 6 “ὕμνος 
τῶν ἄνω, τί λέγει τὰ Χερουβὶμ, ἴ ἰσασιν 
οἱ πιστοί᾽ τί ἔλεγον οἱ ἄγγελοι κατώ ; 
[κατὼ deest in Edit. Front. Ducei. | 
Δόξα ἐν ὑψίστοις Beg" διὰ τοῦτο 
μετὰ τὰς ψαλμῳδίας ὕ ὕμνοι, ἅτε τελει- 
ὁτερόν τι πρᾶγμα. Ep.] 

23 Hom. 4. de Incomprehensibili, 
ἐπ ἘΞ Ὁ: a See before, b. 13. ch. 
6. 8. I. V. 4. Pp. 445. 0: 24-- ΠΟΙ; 
τὸς iin ‘liad Si esurierit Soest. 

Pee See before, ibid. s. 5. p. 458. 
77.—Hom. 3 . de Prenitent. t. 4. 


a 


S110} ΕἸ. consecration prayers. 297 


reader may find above?*, in the collection of the ancient 
liturgy out of St. Chrysostom’s works: I will only repeat one 
passage more out of his Homily upon the Martyrs?’. ‘The 
martyrs,’ says he, ‘are now joining in concert, and partaking 
in the mystical songs of the heavenly choir. For if whilst 
they were in the body, whenever they communicated in the 
sacred mysteries, they made part of the choir, singing with the 
Cherubims the trisagion-hymn, Holy! Holy! Holy! as all ye 
that are initiated in the holy mysteries very well know; much 
more now, being joined with them whose partners they were 
in the earthly choir, they do with greater freedom partake in 
those solemn blessings and glorifications of God in heaven 
above.’ ‘There needs no recourse now after this to be had to 
the Liturgy of St. Chrysostom, to prove that this divine hymn 
was always a part of the solemn thanksgiving, since it is more 
solidly proved out of his genuine writings. To which we may 
add Severianus of Gabala for the Greek Church26, and the 
Council of Vaison for the Latin2’, which says, ‘ that in all com- 
munion-services, whether they were morning services, or qua- 
dragesimal, or commemorations for the dead, the hymn, Holy ! 
Holy ! Holy! should be used in the same order as in the 
public service.’ 

11. Next after this there follows im the Constitutions a par- A particu- 
ticular enumeration of the mercies of God vouchsafed to man- εἰ τ ? 
kind in the redemption of the world by the death of Christ, wee 
and a more special thanksgiving with respect to them ; wherein the re- 
also is contained a sort of creed, or summary of the chief See 
articles of the Christian faith. Which was all the creed that by Christ. 
the Church in that age made use of in that service. For as 
yet the formal repetition of the baptismal creed was no part of 
the communion-service, as it was in after-ages, but only such 


Pp: s625eeSeeibid: Ἐ: 4: p.-455- 26 Hom. 37. de Fil. Prod. t. 6. p. 
n.66.—Ep. ad Olymp. t. 4. p. 715. 375. See ibid. 5. 6. p. 461. n. 88. 
See ibid. p. 456. n. 67.—Hom. 14. 27 Vasens. il. [al. in.] c. 3. (t. 4. 
in Eph. p. 1127. See ibid. s. 10. p. 1680 ¢.)....Ut et im omnibus 


po 474..0. 37: missis, Seu in matutinis, seu in qua- 
24 B. 13. ch.6. See the preceding dragesimalibus, seu in illis, que pro 
note. defunctorum commemoratione fiunt, 


25 Hom. 74. de Martyr. t. 1. p. semper Sanctus! Sanctus! Sanctus ! 


goo. See as before, ibid. 8.1. p.448. eo ordine quo [modo] ad missas 
1 55. publicas dicitur, dici debeat. 


298 The oblation and XV. iu. 


doctrines were related as were the subject of a particular 
thanksgiving for the great mysteries of the incarnation and 
redemption. Thus it is represented in the Constitutions, with 
which St. Chrysostom2* exactly corresponds. For, commenting 
on those words of the Apostle, [1 Cor. 10, 16.] “The cup of 
blessing which we bless, is it not the communion of the blood 
of Christ 2” he brings in the Apostle thus explaining himself: 
‘When I speak of a blessing, I unfold all the treasure of God’s 
beneficence, and commemorate all his great and glorious gifts.’ 
And he adds, ‘ We also in offering the cup recite the ineffable 
mercies and kindness of God, and all the good things we 
enjoy: and so we offer it and communicate ; giving him thanks 
for that he hath delivered mankind from error; that he hath 
made us near who were afar off; that, when we were without 
hope, and without God in the world, he hath made us the 
brethren of Christ and fellow-heirs with him. For these and 
all the like blessings we give him thanks, and so come to his 
holy table” We cannot have a plainer proof of a particular 
thanksgiving than this is, and therefore I shall seek for no 
further evidence in the case, but proceed to the immediate 
form of consecration. 
12. Now this anciently was not a bare repetition of those 
canes words, Hoe est corpus meum, This is my body, which for 
composed many ages has been the current doctrme of the Romish 


The form of 


Spee? ~ schools, Bub a repetition of the history of the institution, toge- 
te Sone ther with prayers to God that he would send his Holy Spirit 
tion and upon the gifts, and make them become the body and blood of 
ῬΤΑΣ ΒΕ Christ ; not by altering their nature and substance, but their 


sanctify the qualities and powers, and exalting them, from simple elements 

ifts by hi : : 

Holy Spirit. of bread and wine, to become types and symbols of Christ’s 
flesh and blood, and efficacious instruments of conveying to 


worthy receivers all the benefits of his death and passion. Thus 


28 Hom. 24. in 1 Cor. Ρ' 532- 
(t. 10. p. 212 d.) Evdoyiay yap 
ὅταν εἴπω, πάντα ἀναπτύσσω τὸν τῆς 
εὐεργεσίας τοῦ Θεοῦ θησαυρὸν, καὶ 
τῶν μεγάλων ἐκείνων ἀναμιμνήσκω 
δωρεῶν" καὶ γὰρ καὶ ἡμεῖς ἐπιλέγοντες 
τῷ ποτηρίῳ τὰς ἀφάτους εὐεργεσίας 
τοῦ Θεοῦ, καὶ ὅσων ἀπολελαύκαμεν, 
οὕτως αὐτὸ προσάγομεν, καὶ κοινὼ - 
νοῦμεν, εὐχαριστοῦντες, ὅτι τῆς πλά- 


νῆς ἀπήλλαξε τὸ τῶν ἀνθρώπων γένος" 
ὅτι μακρὰν ὄντας, ἐ ἐγγὺς ἐποίησεν" ὅτι 
ἐλπίδα μὴ ἔχοντας, καὶ ἀθέους ἐν τῷ 
κόσμῳ, ἀδελφοὺς ἑ ἑαυτοῦ κατεσκεύασε 
καὶ συγκληρονόμους" ὑπὲρ τούτων, καὶ 
τῶν τοιούτων ἁπάντων εὐχαριστοῦν- 
τες, οὕτω πρόσιμεν.--- δο Cyprian 
Ep. 63. p. 156. (p. 278. summ.) 
Passionis ejus mentionem in omni- 
bus sacrificiis facimus. 





te 


Sri: 12. consecration prayers. 299 


it is evidently set forth im the Constitutions, which for the 
reader’s ease I will here again repeat: 

‘We therefore in commemoration of these things, which 
Christ suffered for us, give thanks to thee, Almighty God, not 
as thou deservest, and as we ought, but as we are able, so ful- 
filling his command, for he, in the same night that he was 
betrayed, took bread in his holy and immaculate hands, and 
looking up to thee, his God and Father, he brake it, and gave 
it to his disciples, saying, This is the mystery of the New 
Testament; take of it, and eat it. This is my body, which is 
broken for many for the remission of sins. [ Likewise he mixed 
a cup, &c., as before at p. 271.] This do in remembrance of 
me. For as oft as ye eat this bread, and drink this cup, ye do 
show forth my death till I come. We therefore, being mindful 
of his passion and death, and resurrection from the dead, and 
his return into heaven, and also of his second coming, when he 
shall return with glory and power to judge the quick and 
dead, and render to every man according to his works, do 
offer unto thee, our King and God, this bread and this cup, 
according to his appointment; giving thanks to thee by him, 
for that thou dost vouchsafe to let us stand before thee and 
minister unto thee: and we beseech thee to look propitiously 
upon these gifts here set before thee, and to accept them 
favourably to the honour of thy Christ, and to send thy 
Holy Spirit upon this sacrifice, the Spirit that is witness of the 
suffermg of the Lord Jesus, that it may make this bread 
become the body of thy Christ; that they who partake of it 
may be confirmed in godliness, and obtain remission of sins ; 
may be delivered from the Devil and his impostures; may be 
filled with the Holy Ghost, and be made worthy of Christ, 
and obtain eternal life, thou being reconciled to them, O Lord 
Almighty.’ 

Who sees not that the consecration in this form is made by 
a repetition of the history of the institution and prayer for the 
coming of the Holy Ghost on the elements to sanctify them ? 
And for this there is the concurrent testimony of all antiquity. 
Justin Martyr®° makes the consecration to consist in thanks- 


29 L. 8. c. 12. (Cotel. t. 1. p. 402.) 30 Apol. 2. p. 
See before, s. 1. p. 269. n.44, at the 9. p. 292. n. 8. 
paragraph, Μεμνημένοι οὖν, κ. T,X. 


97. See before, 8. 


300 The oblation and XV. 


giving and prayers, which being ended, all the people answer 
Amen! Treneus*! says more expressly, ‘that it is done by 
invocation of God: for the bread, which is taken from the 
earth, has the invocation of God upon it, and then it is no 
longer common bread, but the eucharist.’ Origen? says, 
‘that it is sanctified by the word of God and prayer. Cyril 
of Jerusalem *? tells his catechumens, ‘that before the invo- 
cation of the Holy Trinity the bread and wine of the eucharist 
is common bread and wine; but after the invocation it is no 
longer bare bread, but the body of Christ: as the holy oil 
is not bare oil after the invocation, but the gift of Christ.’ 
So again*4, ‘ After we have sanctified ourselves by those spi- 
ritual hymns, we then pray the merciful God that he would 
send forth his Holy Spirit upon the elements lying upon the 
altar, that he may make the bread the body of Christ, and the 
wine the blood of Christ.’ Which manifestly declares that the 
consecration was made by prayer and invocation. And the 
same is implied by St. Basil®5, when he asks, ‘ Which of the 
saints hath left us in writing the words of the invocation, by 
which the bread of the eucharist and the cup of blessing is 


consecrated ?’ 


Gregory Nyssen®®, St. Basil’s brother, Says, 


‘the bread is sanctified by the word of God and prayer. 


Theophilus of Alexandria’, ‘ that t 


31 Το, 4. c. 34. (p. 327. 9.).... Qui 
est a terra panis, percipiens invoca- 
tionem Dei, jam non communis 
panis est, sed eucharistia. 

82 In Matth. 15. t. 2. p27. (juxt. 
Ed. Lat. Basil. 1571.) Sanctificatur 
per verbum Da, perque obsecra- 
tionem. [Ed. Bened. in Matth. t. 11. 
ὭΣ {9 Ὁ. 499 a.) Τὸ ἁγιαζόμενον 
διὰ λόγου Θεοῦ καὶ ἐντεύξεως, κ. τ. λ. 
Vid. 1 Tim:-4, δ. sp.) 

83 Catech. [21.] Mystag. 3. 1. 3: 
(p. 317 a.) Mera τὴν “ἐπίκλησιν τοῦ 
᾿Αγίου Πνεύματος, οὐκ ἔτι ἄρτος λιτὸς, 
ἀλλὰ σῶμα Χριστοῦ, κ. τ.λ. 

84 Catech. [23.] Mystag. Bails 
[81.7.1 Ὁ: 32 ἤ: 6.) ᾿Αγιάσαντες ἑαυ- 
τοὺς διὰ τῶν πνευματικῶν τούτων 
ὕμνων παρακαλῶμεν τὸν φιλάνθρωπον 
Θεὸν, τὸ ἽΛγιον Πνεῦμα ἐξαποστεῖλαι 
ἐπὶ τὰ προκείμενα, ἵνα ποιήσῃ, τὸν 
μὲν ἄρτον, σῶμα Χριστοῦ; τὸν δὲ 
οἶνον. αἷμα Χριστοῦ. 


he bread and wine, which 


35 De ᾿ς Sanct. 6. 7. (t. a 
part. 1. p. 75 6. n. 66.) τὰ uae ἐπι- 
κλήσεως ῥήματα ἐπὶ τῇ ἀναδείξει τοῦ 
ἄρτου τῆς εὐχαριστίας καὶ τοῦ Ons 
ρίου τῆς εὐλογίας, τίς τῶν ἁγίων ἐγ- 
γράφως ἡμῖν καταλέλοιπεν ; 

36 Orat. Catechet. c. 37. (t. 3. p. 
104¢.)....°O4a ἄρτος.. . ἁγιάζεται διὰ 
λόγου Θεοῦ καὶ ἈΞ AS 

87 Ep. Paschal. 1. (ap. Galland. 
t.7. p. 627 b.) Dicit Spiritum Sanc- 
tum non eee ea, que in anima 
sunt, nec ad irrationabilia pervenire. 
Quod asserens non recogitat, aquas 
in baptismate mysticas adventu 
Sancti Spiritus consecrari, panem- 
que Dominicum, quo $ Salvatoris cor- 
pus ostenditur, et quem frangimus 
in sanctificatione nostra, et sacrum 
calicem, quum in mensa ecclesize 
collocantur, et utique inanima sunt, 
per invocationem et adventum Sancti 
Spiritus sanctificari. 


ie A oe kel 


oe 





consecration prayers. 301 


represent the Lord’s body and blood, upon the table, are con- 
secrated by invocation and coming of the Holy Ghost upon 
them.’ And Theodoret most plainly in one of his Dialogues*®, 
‘What do you call the gift that is offered, before the priest has 
made the invocation over it? Bread made of such seeds. What 
do you call it after sanctification? The body of Christ.’ 

The Latin Fathers are as plain in their verdict. St. Am- 
brose 39 says, ‘ The sacraments which we take are transformed 
into flesh and blood by the mystery of holy prayer.’ And 
Optatus 4°, describing the fury of the Donatists, asserts the 
same, when he asks them, ‘ What greater sacrilege they could 
be guilty of, than to pull down the altars of God, where God 
Almighty was invocated, and the Holy Spirit came down at 
the supplication of the priest?’ St. Jerom 41 says, ‘it was the 
peculiar office of the presbyters to consecrate the body and 
blood of Christ by prayer.’ And again 13, ‘ that prayer was 
necessary for this purpose.’ The author of the books De 
Sacramentis, under the name of St. Ambrose 43, gives us the 
very form of words used in this prayer: ‘ Make this our 
oblation, a chosen, rational, acceptable oblation, which is the 
figure of the body and blood of our Lord Jesus Christ.’ 
Juvencus 4+ says, ‘ Christ himself consecrated it by prayer.’ 
And Gregory the Great 4° was of opinion, ‘ that the Apostles 


38 Dialog. 2. t. 4. p. 85. (t. 4. 42 In Zeph. c. 3. p. 98. (t.6. p. 





part. 1. pp. 125, 126.) Ti καλεῖς τὸ 
προσφερόμενον δῶρον πρὸ τῆς ἱερατι- 
κῆς ἐπικλήσεως; ..... τὴν ἐκ τοιῶνδε 
σπερμάτων τροφήν. .... Μετὰ δέ γε 
τὸν ἁγιασμὸν πῶς ταῦτα προσαγο- 
ρεύεις ; σῶμα Χριστοῦ καὶ αἷμα Χρι- 
στου. 

99.106. Fid. 1. 4. 6: 10..(t. 2: p. 543 
e. n. 124.) Quotiescunque sacra- 
menta sumimus, que per sacre 
orationis mysterlum in carnem 
transfigurantur et sanguinem, mor- 
tem Domini annuntiamus. 

40 1 6. p. 93. (p. 111.) Quid 
enim est tam sacnlegum, quam 
altaria Dei frangere... quo Deus 
Omnipotens invocatus sit, et postu- 
latus descendit Spiritus Sanctus? 

41 Ep. 85. [ad 146.] ad Evagr. 
[Evang.] (t.1. p. 1075 a. n.6.)... 
Ad quorum preces Christi corpus 
sanguisque conficitur. 


718 c.) ... Εὐχαριστίαν imprecantis 
facere verba, &c. 

43 De Sacrament. 1. 4. 6. 5. (t. 2. 
p- 371 b. n. 21.) Vis scire, quia 
verbis ccelestibus consecratur? Ac- 
cipe que sunt verba. Dicit sacer- 
dos: Fac nobis, inquit, hanc obla- 
tionem ascriptam, rationalem, [al. 
ratam, rationabilem,] acceptabilem, 
quod est figura corporis et sanguinis 
Domini nostri Jesu Christi. 

44 Hist. Evangel. 1. 4. [v. 450. ] 
ap. Bibl. Patr. t. 8. p. 654. (ap. 
Galland. t. 4. p. 626 d.)....Sanc- 
teque precatus, Discipulos docuit 
proprium se tradere corpus. 

49 L. 7. Ep. 64. (CC. t. 5. p. 1348 
b.) Orationem vero Dominicam id- 
circo mox post precem dicimus, 
quia mos Apostolorum fuit, ut ad 
ipsam solummodo orationem obla- 
tionis hostiam consecrarent. 


302 The oblation and 


used only the Lord’s Prayer as the form of their consecration.’ 
And Cyprian? probably was of the same opinion. For he 
thinks, ‘ that petition in the Lord’s Prayer, Give us this day 
our daily bread! may be understood both in a spiritual and 
common sense, to denote the body of Christ, which is our 
bread, that we pray may be given us every day.’ 

A great many other Fathers 16 speak of the benediction or 
thanksgiving as that which consecrates the eucharist. Which 
is not much different from this; for the thanksgiving was 
always a part of the eucharistical prayers. And therefore 
some join them both together, as Justin Martyr and Irenzeus, 
in the places now mentioned. And so Origen tells Celsus 47, 
‘that by thanksgiving and prayer they made bread an holy 
body, sanctifying such as received and eat it with a pure 
And St. Austin, who in some places 4 calls it barely 
‘the benediction or thanksgiving,’ in other places 49 says more 
expressly, that the eucharist was consecrated by prayer: ‘ We 
call that the body of Christ, which is taken from the fruits of 


mind.’ 


ΧΥ. ie 


45 De Orat. Dom. p. 146. (p. 104.) 
Quod potest et spiritualiter et sim- 
pliciter intelligi..... quia Christus 
noster panis est. Hune autem pa- 
nem dari nobis quotidie postulamus. 

46 Tertul. cont. Marcion. 1. r. c. 
23. (p. 377 d.).... Non putem im- 
pudentiorem, quam qui..... super 
alienum panem alii Deo gratiarum 
actionibus fungitur?—Clemens A- 
lexandr. Peedagog. 1. 2. c. 2. (p. 186. 
18.) Ὅτι δὲ οἶνος ἦν τὸ εὐλογηθὲν, 
ἀπέδειξε πάλιν. πρὸς τοὺς μαθητὰς 
λέγων, Οὐ μὴ πίω ἐκ τοῦ γεννήματος 
τῆς ἀμπέλου ταύτης, κ. τ. A.—Chry- 
sost. Hom. 82. [Bened. 82. al. 82.] 
in Matth. (t.7. p.782 b.) Εὐχαριστεῖ, 
διδάσκων ἡμᾶς, ὅπως δεῖ τὸ μυστήριον 
τοῦτο ἐπιτελεῖν.---[ Conf. ibid. (p. 784 
b.) Εὐχαρίστησε καὶ πρὸ τοῦ δοῦναι 
τοῖς μαθηταῖς, ἵνα καὶ ἡμεῖς εὐχα- 
ριστῶμεν. Ep.|—Victor. Antioch. 
in Mare. 14. (ap. Bibl. Max. t. 4. 
p. 407 g.) Cum autem ad Apostolos 
dicit, Hoc est corpus meum ; item, 
Hic est sanguis meus; certo apud se 
statuant vult, postea quam benedic- 
tio et gratiarum actio ad panem vel 
calicem propositum accesserit, panis 
quidem symbolum corporis Christi, 


per calicem vero ejusdem sanguinis 
participes se fieri._-Facundus Her- 
mianensis, Defens. Trium Capitul. 
1.9. [c. 5.] (ap. Bibl. Max. t. ro. p. 
79 g. 10.) Dominus benedictum pa- 
nem et calicem, quem discipulis suis 
tradidit, corpus et sanguinem suum 
vocavit.— Cyril. Alexandr. in Esai. 
25. ὁ-. ({: 2: Ὁ..555 Πὴ ee wer Τὴν 
μυστικὴν εὐλογίαν ὑποδηλοῦν, K.T. 2X. 
—Item passim in Glaphyris super 
Genes. Exod. Levit., where he styles 
it eulogia, which is the same as eu- 
charist or benediction.—Conf. Al- 
bertin. de Eucharist. 1. 1. c. 6. (p. 
21.) Eadem veritas probatur ex Pa- 
tribus, &c. 

47 Cont. Cels. 1. 8. p. 399. See 
before, s. 9. p. 292. n. 10. 

48 Ep. 59. ad Paulin. See before, 
τι Ἐ- 9ypa225.m.10. 

49. 106: Tmnit. 1. 9. ὁ. 4: ({ 8 p. 
798 b.) .... Corpus Christi et san- 
guinem dicimus; sed illud tantum, 
quod ex fructibus terre acceptum, 
et prece mystica consecratum, rite 
sumimus ad salutem spiritalem in 
memoriam pro nobis Dominice pas- 
sionis. 


ae? eee 


ἜΣΘ, 


ἣν 
4 
2 
o 
- 
a 
᾿ 








δ 12. 


consecration prayers. 303 


the earth, and consecrated by mystical prayer in a solemn 
manner, and so received by us unto salvation in memory of 
our Lord’s suffering for us.’ And writing against the Dona- 
tists °°, who denied the validity of the sacraments, when they 
were consecrated and administered by sinners, he asks them, 
‘ How then does God hear a murderer, when he prays either 
over the water of baptism, or the oil for unction, or over 
the eucharist, or over the heads of those that receive im- 
position of hands?* Implying that the consecration of the 
eucharist, as well as the rest of the things mentioned, was 
performed by prayer. 

To this mighty cloud of witnesses, the Romanists have 
nothing material to oppose but a few mistaken passages of 
the Ancients, which the reader may find related with proper 
answers in that excellent book of Mr. Aubertine upon the 
Eucharist 51. I shall only take notice of one, which carries 
the fairest pretence, out of Chrysostom, who, in one of his 
Homilies 52, speaks of the consecration after this manner: ‘ It 
is not man that makes the elements become the body and 
blood of Christ, but Christ himself that was crucified for us. 
The priest stands fulfilling his office, and speaking those 
words; but the power and grace is of God. Christ said, This 
is my body: this word consecrates the elements. And as that 
word, which said, Increase and multiply, and replenish the 
earth, was spoken but once, yet at all times is effectual indeed 
to strengthen our nature to beget children; so this word once 


> > > c ‘ (2 lal 
ἀλλ᾽ αὐτὸς ὁ ᾿σταυρωθεὶς ὑπὲρ ἡμῶν 


50 De Baptism. 1. 5. c. 20. (t. 9. 


p- 155 a.) Quomodo exaudit homi- 
cidam deprecantem, vel super aquam 
baptismi, vel super oleum, vel super 
eucharistiam, vel super capita e€0- 
rum, quibus manus imponitur ὃ 

51 Τῷ τ. ο. 7. (pp. 39, seqq.) In 
quo [c. 7.] respondetur ad objec- 
tiones see aa quibus pro- 
bare conantur ex Patribus conse- 
crationem fieri per verba, Hoc est 
corpus meum, Hic est sanguis 
meus. 

52 Hom. 30. de Proditione Jude. 
t.5. p. 463. [Ed. Bened. de Prodit. 
Hom. 1. ] (t. 2. p. 384 b.) Οὐδὲ γὰρ 
ἄνθρωπός ἐστιν ὁ ποιῶν τὰ προκεί- 
μενα γενέσθαι σῶμα καὶ αἷμα. Χριστοῦ" 


Χριστός" σχῆμα πληρῶν ἕστηκεν ὁ 
ἱερεὺς, τὰ ῥήματα φθεγγόμενος € ἐκεῖνα" 
ἡ δὲ δύναμις, καὶ ἡ χάρις, τοῦ Θεοῦ 
ἐστι Τοῦτό μου ἐστι τὸ σῶμά, φησι: 
ταῦτο γὰρ ῥῆμα μεταρρυθμίζει τὰ 
προκείμενα" καὶ καθάπερ ἡ φωνὴ 
ἐκείνη ἡ λέγουσα, Αὐξάνεσθε, καὶ 
πληθύνεσθε, καὶ πληρώσατε τὴν γῆν, 
ἐρρέθη μὲν ἅπαξ, διὰ παντὸς δὲ τοῦ 
χρόνου γίνεται ἔργῳ ἐνδυναμοῦσα τὴν 
φύσιν τὴν ἡμετέραν πρὸς παιδοποιΐαν" 
οὕτω καὶ ἡ φωνὴ αὕτη ἅπαξ λεχθεῖσα 
καθ᾽ ἑκάστην τράπεζαν ἐν ταῖς ἐκ- 
κλησίαις, ἐξ ἐκείνου μέχρι σήμερον, 
καὶ μέχρι τῆς αὐτοῦ παρουσίας, τὴν 
θυσίαν ἀπηρτισμένην ἐργάζεται. 


304 The oblation and XV. ae 
spoken, from that time to this day, and until his coming again, 
perfects and consummates the sacrifice on every table through- 
out the Churches.’ The meaning of which is not, as the Ro- 
manists mistake, that the pronouncing of these words by the 
priest is the thing that makes the sacrifice; but that Christ, 
by first speaking those words, gave power unto men to make 
his symbolical body; as by once speaking those words, Increase 
and multiply, he gave them power to procreate children. 
Christ’s words are the original cause of the consecration; but 
still prayer, and not the bare repetition of his words, is the 
instrumental cause and means of the sanctification. As Chry- 
sostom himself says plainly in another place 58, where he at- 
tributes the consecration of the elements to the invocation of 
the Spirit, and the Spirit’s descent pursuant to such invocation. 
‘What meanest thou, O man?’ says he, ‘ When the priest stands 
by the holy table, lifting up his hands to heaven, and invocating 
the Holy Spirit to come down and touch the elements, there » 
should then be great tranquillity and silence. When the Spirit 
grants his grace, when he comes down, when he touches the 
elements, when thou seest the Lamb slain and offered, dost 
thou then raise a tumult and commotion and give way to strife 
and railing?’ In which words, it is plain, Chrysostom attri- 
butes the consecration to the power of Christ and the Holy 
Spirit, as the principal and efficient cause ; to prayer and sup- 
plication, as the instrumental cause, operating by way of con- 
dition and means, to sanctify the elements according to Christ’s 
command, by a solemn benediction, and to the words, This ts 
my body, and This is my blood: as spoken by Christ in the 
first institution, implying a declaration of what was then done, 


53 Hom. 32. in Coemeterii Appel- 
lationem. t.5. p. 487. (ibid. Ρ. .4ord. ) 
Ti ποιεῖς, ἄνθρωπε: Ὅταν ἑ ἑστήκῃ πρὸ 
τῆς τραπέζης ὁ ἱερεὺς, τὰς χεῖρας ἀνα- 
τείνων εἰς τὸν οὐρανὸν, καλῶν τὸ 
Π'εῦμα τὸ “Aytov, τοῦ παραγενέσθαι 
καὶ ἅψασθαι τῶν προκειμένων, πολλὴ 
ἡσυχία, πολλὴ σιγή" ὅταν διδῷ “τὴν 
χάριν τὸ ΤΙνεῦμα, ὅταν κατέλθῃ, ὅ ὅταν 
ἅψηται τῶν προκειμένων, ὅταν ἴδης 
τὸ πρόβατον ἐσφαγιασμένον καὶ a- 
πηρτισμένον, τότε θόρυβον, τότε τα- 
ραχὴν, τότε ,Φιλονεικίαν, τότε λοιδο- 
ρίαν ἐπεισάγεις ; --- [οπῇ. de Sa- 
cerdots 1.0: τὸ 75. προ τ 


Ῥ- 424. 8) 5686 Ὁ. 6: ΟΠ 3: \so5. vires 
Ῥ. 240. n. 74-—L. 3. 6. 4. (ibid. Ρ. 
383 a.) Ἕστηκε γὰρ ὁ ἱερεὺς, οὐ πῦρ 
καταφέρων, (with reference to Eh- 
jah’s ministry in presence of Ahab, 
the priests of Baal, and the people,) 
ἀλλὰ τὸ Πνεῦμα τὸ tacyieus kal ἱκετη- 
play ἐπὶ πολὺ ποιεῖται, οὐχ ἵνα τις 
λαμπὰς ἄνωθεν ἀφθεῖσα καταναλώσῃ 
τὰ προκείμενα, ἀλλ᾽ ἵνα ἡ “χάρις ἐπι- 
πεσοῦσα τῇ θυσίᾳ, δι ἐκείνης τὰς 
ἁπάντων ἀνάψῃ ψυχὰς, καὶ ἀργυρίου 
λαμπροτέρας ἀποδείξη πεπυρωμένου. 
Ep.] 








ἡ... 15: consecration prayers. 305 


and what should be done by his power and concurrence to the 
end of the world. So that in all things relating to consecra- 
tion, we find the practice of the Ancients exactly corresponding 
and agreeing to the order prescribed in the Constitutions. 
And whereas the Author of the Constitutions makes it a very 
great part of the consecration-prayer, ‘that they who partake 
of the eucharist may be confirmed in godliness, and obtain 
remission of sins; may be delivered from the Devil and his 
impostures; may be filled*with the Holy Ghost, and be made 
worthy of Christ, and obtain eternal life; St. Chrysostom *4 
evidently refers to such a prayer when he says, ‘ In the obla- 
tion we offer up our sins, and say, Pardon us whatever sins we 
have committed either willingly or unwillingly! We first make 
mention of them, and then ask pardon for them.’ And so it 15 
in the Liturgy which goes under St. Chrysostom’s °° name: 
‘ We offer unto thee this rational and unbloody service, be- 
seeching thee to send thy Holy Spirit upon us and these gifts ; 
make the bread the precious body of thy Christ; and that 
which is in the cup, the precious blood of thy Christ; trans- 
muting them by thy Holy Spirit, that they may be to the 
receivers for the washing of their souls, for pardon of sins, for 
participation of the Holy Ghost, for obtaining the kingdom of 
heaven, for boldness towards thee, and not for judgment and 


condemnation.’ 


13. Immediately after the consecration, followed prayer for ἘΠῚ Σ 
ouowe 


the whole Catholic Church, as redeemed by the precious blood prayer for 


τίμιον σῶμα τοῦ Χριστοῦ σου, «++. 


54 Hom. 17. in Hebr. Ρ- 1870. 


{{π1τ52. »- τόδ᾽ δ) Ὥσπερ ἐπὶ τῆς 
προσφορᾶς ἀναφέρομεν τὰ ἁμαρτή- 
ματα, καὶ λέγομεν, εἴτε ἑκόντες εἴτε 
ἄκοντες ἡμάρτομεν, Συγχώρησον, του- 
τέστι, μεμνήμεθα αὐτῶν πρῶτον, καὶ 
τότε τὴν συγχώρησιν αἰτοῦμεν. |The 
Benedictine and Savil read, ἧς ava- 
φέρομεν, ἀναφέρομεν καὶ Ὡς ἁμαρτή- 
ματα, λέγοντες, κι τ. Δ. 

δῦ T. 4. p. 614. (ibid. rf “791 ἃ. et 

792 a. seqq. ) Προσφέρομέν σοι τὴν 
“Ὁ ταύτην καὶ ἀναίμακτον λα- 
τρείαν, ἱκαὶ παρακαλοῦμεν, καὶ δεό- 
μεθα, καὶ ἱκετεύομεν, κατάπεμψον τὸ 
Πνεῦμά σου τὸ ἽΑγιον ἐφ᾽ ἡμᾶς, καὶ 
ἐπὶ τὰ προκείμενα δῶρα ταῦτα" 
καὶ ποίησον τὸν μὲν ἄρτον τοῦτον 


BINGHAM, VOL. Y. 


τὸ δὲ ἐν ποτηρίῳ τίμιον αἷμα τοῦ 
Χριστοῦ σου, μεταβαλὼν τῷ 
Πνεύματί σου τῷ ᾿Αγίῳ".... ὥστε 
γενέσθαι τοῖς μεταλαμβάνουσιν εἰς 

νῆψιν ψυχῆς, εἰς ἄφεσιν ἁμαρτιῶν, 
εἰς κοινωνίαν τοῦ ᾿Αγίου Πνεύματος, 
εἰς βασιλείας οὐρανῶν πλήρωμα, εἰς 
παρρησίαν τὴν πρός σε, μὲ εἰς κρίμα 
ἢ εἰς xatakpiysa.—lbid. p. 619. (p. 
796 c.) ᾿Συγχώρησόν μοι τῷ ἁμαρ- 
τωλῷ τὰ παραπτώματά HOv..... τὰ 
ἑκούσιά τε καὶ ἀκούσια, εἴτε ἐν γνώ- 
σει, εἴτε ἐν ἀγνοίᾳ, εἴτε ἐν λόγῳ, εἴτε 
ἐν ἔργῳ, εἴτε ἐν ἐνθυμήσει [4]. ἐπι- 
θυμήσει] ἔπραξα, πάντα μοι συγχώ- 
ρῆσον, k.T.A. 


eee eee 


Χ 


306 The oblation and XV. iii. | 
the whole of Christ, which was then commemorated in the oblation and 
Chr’ — sacrifice of the altar. hus it is represented in the Constitu- 


tions, and thus also in St. Chrysostom 5®, who, speaking of 
Eustathius, bishop of Antioch, says, ‘he had the care of the 
whole Church upon him; which he learned to be his duty from 
the prayers of the Church. For if prayers ought to be made 
for the Catholic Church, from one end of the earth to the 
other, much more did he think it his duty to show his concern 
for the whole Church, and watch for their preservation.’ In 
another place®?7 he says, ‘the priest, when the sacrifice was 
offered, bid the people to pray, or give thanks rather, for the 
whole world; for those that were absent, and those that were 
present; for those that were before them, and for those that 
were then living, and for those that should be after them.’ And 
again®’ he speaks of ‘prayer for the world, the Church, and 
the common peace and tranquillity of mankind. He says°9, 
‘the priest prayed at the altar in the time of oblation for the 
whole city; and not for the whole city only, but for the whole 
world.’ So Cyril of Jerusalem says, ‘ as soon as the spiritual 
sacrifice was offered, they besought God for the common peace 
of the Church, and the tranquillity of the world, &c.’ And Vi- 


gilius®!, in a letter to Justinian, reminds him ‘ how it was cus- 


56 Hom. 52. in Eustath. t.1. p. 
649. (t. 2. p. 607 b.) Kal ἢν πεπαι- 
δευμένος καλῶς παρὰ τῆς τοῦ Πνεύ- 
ματος χάριτος, ὅτι τὸν ἐκκλησίας προ- 
εστῶτα οὐκ ἐκείνης μόνης κήδεσθαι δεῖ 
τῆς παρὰ τοῦ Πνεύματος ἐγχειρισθεί- 
ons αὐτῷ, ἀλλὰ καὶ πάσης τῆς κατὰ 
τὴν οἰκουμένην κειμένης. Καὶ ταῦτα 
ἀπὸ τῶν ἱερῶν ἐμάνθανεν εὐχῶν" εἰ 
yap τὰς εὐχὰς ποιεῖσθαι Sei, φησιν, 
ὑπὲρ τῆς Καθολικῆς ἐκκλησίας τῆς ἀπὸ 
περάτων ἕως περάτων τῆς οἰκουμένης, 
πολλῷ μᾶλλον καὶ τὴν πρόνοιαν ὑπὲρ 
ἁπάσης αὐτῆς ἐπιδείκνυσθαι δεῖ, καὶ 
ὁμοίως ἁπασῶν κήδεσθαι, καὶ μεριμνᾷν 
πάσας. 

57 Hom. 26. [Bened. 25. al. 26.] 
in Matth. p.259. (t.7. p. 311 a.)... 
Ὃ ἱερεὺς ὑπὲρ τῆς οἰκουμένης, ὑπὲρ 
τῶν προτέρων, ὑπὲρ τῶν νῦν, ὑπὲρ 
τῶν γεννηθέντων τῶν ἔμπροσθεν, ὑ ὑπὲρ 
τῶν μετὰ ταῦτα ἐσομένων εἰς ἡμᾶς, 
εὐχαριστεῖν κελεύει. 

ὅ8 Hom. 27. in Act. p. 329. (t. 9. 
p. 284 b.)....Avaykatai ai εὐχαὶ ἐν- 


ταῦθα γίνονται ὑπὲρ τῆς οἰκουμένης, 
ὑπὲρ τῆς ἐκκλησίας. τῆς ἐπὶ περάτων, 
ὑπὲρ τῆς εἰρήνης, ὑπὲρ τῶν ἐν συμ- 
φοραῖς. 

°9 De Sacerdot.1. 6. 6. 4.t. 4. Ὁ. 93. 
(t.1. p.424 a.) Τὸν yap ὑπὲρ ὅλης τῆς 
πόλεως" καὶ τί λέγω πόλεως : πάσης 
μὲν οὖν τῆς οἰκουμένης πρεσβεύοντα, 
καὶ δεόμενον, ταῖς ἁπάντων ἁμαρτίαις 
ἵλεων “γενέσθαι τὸν Θεόν΄.. ...- ὁποῖόν 
τινα εἶναι XP 13 3 

60 Catech. [23.] Mystag. 5. n. 6. 
fal. 8.] (Ρ. 327 d.) Mera ro ἀπαρ- 
τισθῆναι τὴν πνευματικὴν θυσίαν, τὴν 
ἀναίμακτον, λατρείαν ἐπὶ τῆς θυσίας 
ἐκείνης τοῦ ἱλασμοῦ, παρακαλοῦμεν 
τὸν Θεὸν ὑπὲρ κοινῆς τῶν ἐκκλησιῶν 
εἰρήνης: pase τῆς TOU κόσμου εὐστα- 
θείας, κ.τ. 

81 Ep. 4. (CC. t.g. p. 315 b.) 
Omnes pontifices, antiqua in offe- 
rendo sacrificia traditione, deposci- 
mus exorantes ut Catholicam fidem 
adunare regere Dominus, et custo- 
dire toto orbe dignetur. 





consecration prayers. 307 


§ 13, 14. 


tomary from ancient tradition for all bishops, in offering the 
sacrifice, to beseech God to unite all men in the Catholic faith, 
and to protect and keep it throughout the world. Nay, Op- 
tatus® says the Donatists continued to use this prayer in the 
celebration of the sacramental mysteries, though their doctrine 
and practice were the absolute reverse of it. They said, ‘ they 
offered for the Church, which was one, diffused over all the 
world: but their practice gave their prayers the lie; for they 
divided it into two, and confined the true Church to a corner of 
Afric, and the party of Donatus.’ However, this shows it was 
the practice both of Donatists and Catholics to pray for the 
Universal Church. 

14. More particularly they now repeated their prayers again More par- 
for the bishops and clergy of the whole Catholic Church, and Ae tee 
that Church especially whereof they were members. Which is and clergy. 
not only noted in the Constitutions, but by Epiphanius®?, in his 
Letter to John, bishop of Jerusalem, where he wipes off a slan- 
der which some had falsely suggested to the bishop of Jerusa- 
lem, as if he had prayed publicly that God would grant him 
an orthodox faith, implying that he was in error; which he 
denies, telling them, ‘ that however he might pray for him after 
that manner privately in his heart, yet he never did so in the 
oblation of the sacrifice: for in offering those prayers accord- 
ing to the order of the holy mysteries, they were used to say, 
both for him and all other bishops, Keep him, O Lord, that 
preacheth the truth! or else after this manner, Preserve him, 

O Lord, and grant that he may preach the truth! according 
as the occasion and order of prayer required.’ St. Chryso- 
stom 5. also takes notice of this solemn praying for bishops and 


τοι, καὶ βλάκες, καὶ διαλελυμένοι, ἁ ὡς 


62 L. 2. p- 58. (p. 45.) Vos illud 


legitimum i In sacramentorum myste- 
rio przterire non posse. Offerre vos 
dicitis pro ecclesia, que una est. 
Hoc ipsum mendacii pars est, unam 
vocare, de qua feceris duas. Et of- 
ferre vos dicitis pro una ecclesia, 
que sit in toto terrarum orbe dif- 
fusa, &c. 

63 Ep. ad Ioan. Hierosol. (t. 2. p. 
213, b,¢.).See- before, b. mas. ch..5. 
8. 7. V. 4. p. 416. n. 83. 

64 Hom. 2. in 2 Cor. Ρ- 745: (t.10. 
Ρ.440 6.}᾽ Αλλά τινες οὕτως εἰσὶν ἀνό- 


μὴ μόνον ἐν τῷ “καιρῷ τῶν κατηχου- 
μένων, ἀλλὰ καὶ ἐν τῷ καιρῷ τῶν 
πιστῶν ἑστάναι καὶ διαλέγεσθαι: ἐν- 
τεῦθεν πάντα διέστραπται, ἐντεῦθεν 
πάντα ἀπόλωλεν" ὅτι ἐν τῷ καιρῷ, ἐν 
ᾧ μάλιστα δεῖ τὸν Θεὸν καταλλάττειν, 
ἐν τούτῳ “παροξύνοντες, ἄπιμεν. Καὶ 
γὰρ ἐπὶ τῶν πιστῶν, ὑπὲρ ἐπισκόπων, 
ὑπὲρ πρεσβυτέρων, ὑπὲρ “βασιλέων, 
ὑπὲρ τῶν κρατούντων, ὑπὲρ γῆς καὶ 
θαλάσσης, ὑπὲρ ἀέρων, ὑπὲρ τῆς ol- 
κουμένης ἁπάσης. κελευόμεθα προσ- 
ἰέναι τῷ φιλανθρώπῳ Θεῷ᾽ ὅταν οὖν 


ae By 





308 The oblation and XV. iti, 


the clergy, and, among many other particulars, when the obla- 
tion was offered. ‘Some,’ says he, ‘are so inconsiderate, dis- 
solute, and vain, as to stand and talk, not only in the time of 
the catechumens, that is, when prayers were made for them in 
the first service, but also at the time of the faithful, or when 
their prayers were offered at the altar. And this,’ says he, ‘is 
the subversion and ruin of all religion, that at that time, when 
men ought chiefly to render God propitious to them, they go 
away, provoking his wrath against them. For in the prayers 
of the faithful, we are commanded to supplicate the merciful 
God for bishops, for presbyters, for kings, for all that are in 
authority ; for the earth and sea, for the temperature of the 
air or good weather, and for the whole world. When therefore 
we, who ought to have so much boldness and freedom as to 
pray for others, are not vigilant enough to pray for ourselves 
with an attentive mind; what excuse can we make? what par- 
don can we expect ?’ 

We cannot desire a plainer evidence than this of Chry- 
sostom, that all these things were the subject-matter of their 
petitions when the oblation was made upon the altar. 


For kings 15. And therefore hence it appears, that as they prayed for 
and ma- : : - a teat] 
Binion the bishops and the clergy, so they repeated their supplication 


for kings and magistrates in this prayer also. I have noted be- 
fore © the several authors that take notice of their praying for 
kings in the prayers before the oblation, and here I will sub- 
join such as mention it in the oblation-prayer. 

Eusebius ®, describing the dedication of the church which 
Constantine built at Jerusalem, says, ‘Some of the bishops then 
present made panegyrical orations upon Constantine’s great 


of τοσαύτην ὀφείλοντες ἔχειν παρρη- 
σίαν, ὡς ὑπὲρ ἀλλοτρίων δεῖσθαι, μη- 
δὲ ὑπὲρ ἑαυτῶν νήφοντες προσευχό- 
μεθα, τίς ἡμῖν ἡ ἀπολογία; ποία συγ- 
γνώμῃ : 

δ0 213, Ch. ΤΟ 8. h. Vaten De os 
D. tes Che. S35 Ve ΡΡ 222: 

66 Vit. Constant. 1. 4. c. 45. (v. 1. 
p- 651. 30.)....O8% δὲ τοῦ Θεοῦ λει- 
τουργοὶ εὐχαῖς ἅμα καὶ διαλέξεσι τὴν 
ἑορτὴν κατεκόσμουν" οἱ μὲν τοῦ θε- 
οφιλοῦς βασιλέως τὴν εἰς τὸν τῶν 
ὅλων Σωτῆρα δεξίωσιν ἀνυμνοῦντες, 
τάς τε περὶ τὸ μαρτύριον μεγαλουρ- 
γίας διεξιόντες τῷ λόγῳ᾽ οἱ δὲ ταῖς 


ἀπὸ τῶν θείων δογμάτων πανηγυρικαῖς 

θεολογίαις, πανδαισίαν λογικῶν τρο- 

φῶν ταῖς πάντων παραδιδόντες ἀκοαῖς" 
A c , Led , > 

ἄλλοι δὲ ἑρμηνείας τῶν θείων ἀνα- 
΄“- , 

γνωσμάτων ἐποιοῦντο, Tas ἀπορρήτους 

> ΄ 12 τως Hedin Ἢ 

ἀποκαλύπτοντες θεωρίας" οἱ δὲ μὴ διὰ 

τούτων χωρεῖν οἷοί τε, θυσίαις ἀναί- 

μοις καὶ μυστικαῖς ἱερουργίαις τὸ θεῖον 
ἊΝ - fol 8.» δι 

ἱλάσκοντο, ὑπὲρ τῆς κοινῆς εἰρήνης, 

ὑπὲρ τῆς ἐκκλησίας τοῦ Θεοῦ αὐτοῦ 

τε βασιλέως, ὑπὲρ τοῦ τοσούτων αἰ- 

, , > > Lol -~ « 

τίου, παίδων T αὐτοῦ θεοφιλῶν, ἱκετη- 
“ ΄ , 

pious εὐχὰς τῷ Θεῷ προσαναφέρον- 

τες. 








oS 15, 16. consecration prayers. 309 


respect for the common Saviour, and the magnificence of his 
temple; others preached upon points of divinity proper to the 
occasion ; others explained the mystical sense of Scripture ; and 
others, who could not attain to this, celebrated the mystical 
service and offered the unbloody sacrifice to God, making 
prayers for the common peace of the world, for the Church of 
God, for the Emperor himself, the founder of the Church, and 
for his pious children.’ In like manner Cyril of Jerusalem”, 
describing the order of the communion-service, says, ‘After the 
spiritual sacrifice and the unbloody service of the propitiatory 
oblation is completed, we beseech God for the common peace 
of the Churches, for the tranquillity of the world, for kings, for 
their armies, for their allies, for those that are sick and af- 
flicted, and in short for all that stand in need of help and as- 
sistance.’ St. Chrysostom elsewhere 55. mentions both private 
and public prayers for kings, the latter of which may be un- 
derstood of these prayers after the oblation, as well as any 
others. Arnobius®? says expressly, ‘they prayed at once for 
the magistrates, for their armies, for kings, for their friends, 
: and for their enemies, for the living, and for the dead.’ 
Where his mentioning the dead plainly shows, that he speaks 
of those prayers which were made after the eucharist was 
consecrated, in which, as we shall see by and by, a particular 
commemoration was made of all those that were departed in 
the faith. 

16. Next after prayer for kings followed prayer for the For the 
dead, that is, for all that were departed in the true faith in Ἐ5 ἢ 
Christ. For go it is in the Constitutions7°: ‘ We offer unto thee 
for all thy saints that have lived well pleasing in thy sight 
from the foundation of the world, for patriarchs, prophets, 
holy men, apostles, martyrs, confessors, bishops, presbyters, 


67 Catech. [23.] Mystag. 5. n. 6. 
[al. 8.] See before, s. 13. n. 60. 
preceding. 

68 Hom. 20. ad Pop. Antioch. t. 1. 
p. 258. (t. 2. p. 221 b.) Τὸ δὲ πάντας 
ἐραστὰς καταστῆσαι, καὶ μετ᾽ εὐνοίας 
πεῖσαι διακεῖσθαι περὶ τὴν βασιλείαν 
τὴν σὴν, καὶ μὴ μόνον κοινὰς ἀλλὰ 
καὶ ἰδίας ὑπὲρ τῆς σῆς ἀρχῆς ποιεῖ- 
σθαι εὐχὰς, δυσκατόρθωτον, κ. τ. Δ. 


69 Cont. Gentes, 1. 4. p. 181. (p. 


152.) Cur immaniter conventicula 
nostra dirui meruerint? In quibus 
summus oratur Deus, pax cunctis 
et venia postulatur magistratibus, 
exercitibus, regibus, familiaribus, 
inimicis, adhuc vitam degentibus, et 
resolutis corporum vinctione. 

70 See before, p. 271, towards the 
end of n. 44. Ἔτι προσφέρομέν σοι, 
Keita ἃ. 


310 The oblation and XV. i. 
deacons, subdeacons, readers, singers, virgins, widows, laymen, 
and all whose names thou knowest.’ 

And that this was the general practice of the Church, to 
pray for all without exception, appears from the concurrent 
testimony of all the writers of the Church. We have heard 
Arnobius say already 7° that they prayed for the living and the 
dead in general. And long before him, Tertullian 7! speaks of 
oblations for the dead, for their birth-days, that is, the day of 
their death, or a new birth unto happiness, in their annual 
commemorations. He 58 Υ5 72, every woman ‘prayed for the 
soul of her deceased husband, desiring that he might find rest 
and refreshment at present, anda part in the first resurrection, 
and offered an annual oblation for him on the day of his 
death.’ In like manner 73 he says, the husband ‘ prayed for the 
soul of his wife, and offered annual oblations for her.’ St. Cy- 
prian often mentions the same practice, both when he speaks 
of martyrs and others. For the martyrs they offered the 
oblation of prayer, and of praise and thanksgiving: for others 
prayers chiefly. Those for the martyrs he calls 74 ‘ oblations 
and sacrifices of commemoration,’ which they offered especially 
on the anniversary days of their martyrdom7®, giving God 
thanks for their victory and coronation. But for others they 
made solemn supplications and prayers, as appears from what 
he says of one Geminius Victor 76, that because he had ap- 
pointed a presbyter to be his executor, contrary to law, ‘no 
oblation should be made for his rest or sleep, nor any depreca- 
tion be used in his name,’ according to custom, in the Church. 
The author under the name of Origen upon Job 77 says, ‘ they 


70 See s. 15. n. 69, preceding. 


28. (p. 188.) Celebrentur hic a no- 
71 De Cor. Mil. c. 3. (p. 102 a.) 


bis oblationes et sacrificia ob com- 


Oblationes pro defunctis, pro na- 
talititiis, annua die facimus. 

72 De Monogam. c. Io. (p. 531 
a.).. Pro anima ejus orat, et refri- 
gerium interim appostulat ei, et in 
prima resurrectione consortium, et 
offert annuis diebus dormitionis 
ejus. 

73 Exhort. ad Castitat. c. 11. (p. 
523 d.)... Jam recepte apud Do- 
minum [al. Deum] pro cujus Spiritu 
postules, pro qua oblationes annuas 
reddas. 

74 Ep. 37. [4]. 12.] ad Clerum. p. 


memorationes eorum. 

7° Ep. 35. [8]. 39.] p- 77: (p. 
224.) Sacrificia pro eis semper, ut 
meministis, ofterimus, quoties mar- 
tyrum passiones et dies anniversaria 
commemoratione celebramus. 

76 Kp. 66. [al. 1.] p. 3. (p. 170-).. 
Non est quod pro dormitione ejus 
apud vos fiat oblatio, aut deprecatio 
aliqua nomine ejus in ecclesia fre- 
quentetur. 

77 In Job. 1. 3. t. 1. p. 437. (t. 2. 
p. 902 a.).... Propterea et memorias 
sanctorum facimus, et parentum 


consecration prayers. 311 
made devout mention of the saints, and their parents and 
friends that were dead in the faith; as well to rejoice in their 
refreshment, as to desire for themselves a pious consummation 
in the faith. And Origen himself7® says, ‘they thought it 
convenient to make mention of the saints in their prayers, and 
to excite themselves by the remembrance of them.’ Cyril of 
Jerusalem 79, in describing the prayer after consecration, says, 
‘We offer this sacrifice in memory of all those that are fallen 
asleep before us, first patriarchs, prophets, apostles, and 
martyrs, that God by their prayers and intercessions may 
receive our supplications; and then we pray for our holy 
fathers and bishops, and all that are fallen asleep before us, 
believing it to be a considerable advantage to their souls to be 
prayed for whilst the holy and tremendous sacrifice les upon 
the altar.’ Epiphanius disputes at large against the Aerians, 
who ridiculed all prayers for the dead. For they said 80, ‘ If 
the prayers of the living will advantage the dead, then it was 
no matter for being pious and virtuous ; a man only needed to 
get his friends to pray for him after death, and he would be 
liable to no punishment, nor would his most enormous crimes 


be required of him.’ 


nostrorum, vel amicorum in fide 
morientium devote memoriam agi- 
mus, tam illorum refrigerio gau- 
dentes, quam etiam nobis piam con- 
summationem in fide postulantes. 

78 Lib. g. in Rom. 12. [v. 13.] t. 
2. p. 607. (ibid. p. 652 a.)...Me- 
minisse sanctorum sive in collectis 
solemnibus, sive pro eo ut ex re- 
cordatione eorum proficiamus, aptum 
et conveniens videtur. 

79 Catech. [23.] Mystag. 5. n. 6. 
[al. 9. 1 (p. 328 a.) Εἶτα μνημονεύο- 
μεν καὶ τῶν προκεκοιμημένων, πρῶτον 
πατριαρχῶν, προφητῶν, ἀποστόλων, 
μαρτύρων, ὅπως ὁ Θεὸς ταῖς εὐχαῖς 
αὐτῶν καὶ πρεσβείαις προσδέξηται ἡ ἧ- 
μῶν τὴν δέησιν" εἶτα καὶ ὑπὲρ τῶν 
προκεκοιμημένων ἁγίων πατέρων, καὶ 
ἐπισκόπων, καὶ πάντων ἁπλῶς τῶν ἐν 
ἡμῖν προκεκοιμημένων, μεγίστην ὄνη- 
ΘῈ πιστεύοντες ἔσεσθαι ταῖς ψυχαῖς, 
ὑπὲρ ὧν ἡ δέησις ἀναφέρεται τῆς 
ἁγίας καὶ φρικωδεστάτης προκειμένης 
θυσίας. 

80 Her. 75. Aerian. ἢ. 3. (t. I. 


To whom Epiphanius replies *! ‘that 


Ρ. 907 ἃ, b. ὴ Εἰ δὲ ὅλως εὐχὴ 
τῶν ἐνταῦθα τοὺς ἐκεῖσε ὥνησεν, Apa 
γοῦν μηδεὶς εὐσεβείτω, μηδὲ ἀγαθο- 
ποιείτω, ἀλλὰ κτησάσθω φίλους τινὰς, 
80 οὗ βούλεται τρόπου, ἤτοι χρήμασι 
πείσας. ἤτοι φίλους ἀξιώσας ἐν τῇ 
τελευτῇ, καὶ εὐχέσθωσαν περὶ αὐτῶν, 
ἵνα μή τι ἐκεῖ πάθῃ, μηδὲ: τὰ ὑπ᾽ αὐτοῦ 
γινόμενα τῶν ἀνηκέστων ἁμαρτημάτων 
ἐκζητηθῇ. 

81 [bid. n. 1: (Ρ. ΟἿΙ a. ) "Ἔπειτα 
δὲ περὶ τοῦ ὀνόματα λέγειν τῶν τε- 
λευτησάντων, τί ἂν εἴη τούτου προὐρ- 
γιαίτερον : 3 τί τούτου “καιριώτερον 
καὶ θαυμασιώτερον, πιστεύειν μὲν τοὺς 
παρόντας, ὅτι οἱ ἀπελθόντες ζῶσι, καὶ 
ἐν ἀνυπαρξίᾳ οὐκ εἰσὶν, ἀλλὰ εἰσὶ καὶ 
ζῶσι παρὰ τῷ Δεσπότῃ, καὶ ὅπως ἂν 
τὸ σεμνότατον κήρυγμα διηγήσοιντο, 
ὡς ἐλπίς ἐστιν ὑπὲρ ἀδελφῶν εὖχο- 
μένοις, ἁ ὡς ἐν ἀποδημίᾳ τυγχανόντων. 
᾿Ωφελεῖ δὲ καὶ ἡ ὑπὲρ αὐτῶν γινομένη 
εὐχὴ, εἰ καὶ τὰ ὅλα τῶν αἰτιαμάτων μὴ 
ἀποκόπτοι, ἀλλ᾽ οὖν γε διὰ τὸ πολλά- 
κις ἐν κόσμῳ ἡμᾶς ὄντας σφάλλεσθαι 
ἀκουσίως τε καὶ ἑκουσίως, ἵνα τὸ ἐν- 


919 The oblation and X Ve img 


they had many good reasons for mentioning the names of the 
dead; because it was an argument that they were still in being, 
and living with the Lord; because it was some advantage to 
sinners, though it did not wholly cancel their crimes; because 
it put a distinction between the perfection of Christ and the 
imperfection of all other men: therefore they prayed for 
righteous men, fathers, patriarchs, prophets, apostles, evan- 
gelists, martyrs, confessors, bishops, hermits, and all orders of 
men.’ 

It appears from all the ancient Liturgies under the names of 
St. Basil, Chrysostom, Gregory Nazianzen, and Cyril *?, that 
they prayed for all saints, the Virgin Mary herself not ex- 
cepted. And it is remarkable, that in the old Roman Missal 
they were used to pray for the soul of St. Leo, as Hinemar 58, 
a writer of the ninth age, informs us, who says the prayer ran in 
this form: ‘Grant, O Lord, that this oblation may be of advan- 
tage to the soul of thy servant Leo, which thou hast appointed to 
be for the relaxation of the sins of the whele world.’ But this 
was thought so incongruous in the following ages, that in the 
Jater Sacramentaries or Missals it was changed into this form : 
‘Grant, O Lord, we beseech thee, that this oblation may be of 
advantage to us by the intercession of St. Leo,’ as Pope Inno- 
cent the Third %* assures us it was in his time. And such 
another alteration was made in Pope Gregory’s Sacramenta- 
rium. For in the old Greek and Latin Edition 55 there is this 


τελέστερον σημανθῇ. Καὶ γὰρ δικαίων 
ποιούμεθα τὴν μνήμην, καὶ ὑπὲρ ἁμαρ- 
τωλῶν᾽ ὑπὲρ μὲν ἁμαρτωλῶν, ὑπὲρ 
ἐλέους Θεοῦ δεόμενοι" ὑπὲρ δὲ δικαίων, 
καὶ πατέρων, καὶ πατριαρχῶν, καὶ 
προφητῶν, καὶ ἀποστόλων, καὶ εὐαγ- 
γελιστῶν, καὶ μαρτύρων, καὶ ὁμολο- 
γητῶν, ἐπισκόπων τε καὶ ἀναχωρητῶν, 
καὶ παντὸς τοῦ τάγματος, ἵνα τὸν Κύ- 
ριον ᾿Ιησοῦν Χριστὸν ἀφορίσωμεν ἀπὸ 
τῆς τῶν ἀνθρώπων τάξεως, διὰ τῆς 
πρὸς αὐτὸν τιμῆς, καὶ σέβας αὐτῷ 
ἀποδῶμεν. 

82 See these quoted in Bishop 
Usher’s Answer to the challenge, p. 
136. On Prayer for the Dead. 
(Works, v. 3. p. 201.) Fifthly, by 
the forms that are found, &c.— 
Conf. ap. Dall. de Poenitent. et Sa- 
tisfact. 1. 5. c. 8. (pp. 508 seqq.) Ac 


primo quidem, &c.—{ See also ἢ, 88, 
following. Ep. | 

83 De Predestin. 1. 1. c. 34. n. 4. 
(t. I. p. 297.).... Annue nobis, Do- 
mine, ut anime famuli tui Leonis 
hee prosit oblatio, quam immolando 
totius mundi tribuisti relaxari de- 
licta. 

84 Kp. in Decret. Greg. M. 1. 3. tit. 
41. c. 6. (t. 2. p. 1372. 70.) Annue 
nobis , quesumus Domine, ut in- 
tercessione B. Leonis, hec nobis 
prosit oblatio. Missal. Fest. Leonis. 
Jun. 28. 

85 Bibl. Hai Gr. Lat. (s. Auctar. 
Ducean. Ρ- 129.) Μνήσθητι 
καὶ τῶν τ σου πάντων καὶ πα- 
σῶν, οἱ μετὰ τοῦ σημείου τῆς πίστεως 
προαπῆλθον ἡ ἡμῶν, καὶ ὕπνον εἰρήνης 
κεκοίμηνται" καὶ δεόμεθά σου, ἵνα πᾶσι 


§ 16. 


consecration prayers. 313 


prayer: ‘Remember, O Lord, all thy servants, men and 
women, who have gone before us in the seal of the faith, and 
sleep in the sleep of peace: we beseech thee, O Lord, to grant 
them, and all that rest in Christ, a place of refreshment, light, 
and peace, through the same Jesus Christ our Lord. But in 
the new reformed Missals *® it is altered thus, ‘ Remember, 
Lord, thy servants and handmaids N. and N. that have gone 
before us, &c.,’ that they might not seem to pray for saints 
as well as others that were in purgatory. Which makes it 
very probable that St. Cyril’s Catechism has also been tam- 
pered with, and a clause put in, which speaks of their praying 
to God by the intercession of patriarchs, prophets, apostles, 
and martyrs: since the ancient Liturgies prayed for them as 
well as for all others. St. Chrysostom 57. says expressly they 
offered for the martyrs. And so it is in his Greek Liturgy 55: 
‘We offer unto thee this reasonable service for the faithful 
deceased, our forefathers, fathers, patriarchs, prophets and 
apostles, evangelists, martyrs, confessors, religious persons, and 
every spirit perfected in the faith ; but especially for our most 
holy, immaculate, most blessed lady, the mother of God and 
ever virgin, Mary.’ Though, as Bp. Usher 89 has observed, 
some of the Latin translators have also given a perverse turn 
to these words, rendering them thus, ‘ We offer unto thee this 


τοῖς ἐν Χριστῷ ἀναπαυσαμένοις χώραν 
ἀναψύξεως. καὶ φωτὸς, καὶ εἰρήνης 
παράσχῃς δὲ αὐτοῦ τοῦ Κηρίου ἡμῶν 
Ἰησοῦ Χριστοῦ. [Latine ibid. Me- 
mento etiam, Domine, famulorum 
tuorum, cunctorum atque cuncta- 
rum, qui nos precesserunt [marg. 
premortui sunt] cum signo fidei, et 
dormiunt in somno pacis.  Ipsis, 
Domine, et omnibus in Christi qui- 
escentibus locum refrigerii, lucis, et 
pacis, ut indulgeas deprecamur, per 
eundem Christum Dominum no- 
strum. Ep. ] 

86 Missal. Rom. in Can. Misse. 
Ed. Antwerp. 1584. 4to. p. 301. (Ed. 
Colon. 1644. fol. p. 202. Ed. Paris. 
1739. 8vo. p. 228.) Memento, Do- 
mine, famulorum famularumque tu- 
arum N. et N., qui nos preecesserunt 
cum signo fidei, et dormiunt in 
somno pacis. 


Hom. 21. in Act. t. 4. Ed. 


Savil. p. 736. (t. 9. p. 176 b. 736. 2.) 
Ti οἴει τὸ ὑπὲρ μαρτύρων προσφέ- 
ρεσθαι, κ. τ. Δ. 

88 Liturg. t. 4. p. 614. (t. 12. p. 
792 6.) Ἔτι προσφέρομέν σοι τὴν 
λογικὴν ταύτην λατρείαν ὑπὲρ τῶν ἐν 
πίστει ἀναπαυσαμένων προπατέρων, 
πατέρων, πατριαρχῶν, προφητῶν, καὶ 
ἀποστόλων, κηρύκων, εὐαγγελιστῶν, 
μαρτύρων, ὁμολογητῶν, ἐγκρατευτῶν, 
καὶ παντὸς πνεύματος ἐν πίστει τε- 
τελειωμένου, ἐξαιρέτως τῆς παναγίας, 
ἀχράντου, ὑπὲρ εὐλογημένης | ἐνδόξου] 
δεσποίνης ἡμῶν θεοτόκου, καὶ ἀειπαρ- 
θένου Μαρίας. 

89 Answer to the Challenge, p. 
136. (Works, v. 3. Ὁ. 202.) Which 
kind of oblation for the saints 
sounding somewhat harshly in the 
ears of the Latins, Leo Thuscus in 
his translation thought best to ex- 
press it to their better liking, &c. 


314 The oblation and 


reasonable service for the faithful deceased, our forefathers 
and fathers, by the intercession of the patriarchs, prophets, 
apostles, martyrs, and all the saints.’ For it sounded ill to the 
Latin ears to hear St. Chrysostom say, ‘the ancient Church 
prayed for saints and martyrs.’ And yet he says it, not only 
in the forementioned places, but over and over again in 
others. 

In his forty-first Homily upon the first of Corinthians %, 
speaking against immoderate sorrow for the death of sinners, 
he says, ‘they are not so much to be lamented, as succoured 
with prayers and supplications and alms and oblations. For 
these things were not designed in vain, neither is it without 
reason that we make mention of those that are deceased in the 
holy mysteries, interceding for them to the Lamb that is slain 
to take away the sins of the world; but that some consolation 
may hence arise to them. Neither is it in vain that he who 
stands at the altar, when the tremendous mysteries are cele- 
brated, cries, ‘ We offer unto thee for all those that are asleep 
in Christ, and all that make commemorations for them! For 
if there were no commemorations made for them, these things 
would not be said. Let us not, therefore, grow weary in 
giving them our assistance, and offering prayers for them. 
For the common propitiation of the whole world is now before 
us. Therefore we now pray for the whole world, and name 
them with martyrs. with confessors, with priests, for we are 
one body, though one member be more excellent than another; 
and we may obtain a general pardon for them by our prayers, 


90 Hom. 41. in 1 Cor. p. 701. (t. τῶν ἐν Χριστῷ κεκοιμημένων, καὶ τῶν 


- Ρ. 392 6. ) Εἰ δὲ καὶ eae 
Have καὶ διὰ τοῦτο δεῖ χαίρειν, ὅτι 
ἐνεκόπη τὰ ἁμαρτήματα, καὶ οὐ προσ- 
ἔθηκε τῇ κακίᾳ, καὶ βοηθεῖν ὡς ἂν 
οἷόν τε ἢ; οὐ δακρύειν, ἀλλ᾽ εὐχαῖς, καὶ 
ἱκετηρίαις, καὶ ὶ ἐλεημοσύναις, καὶ προσ- 
φοραῖς. Ov γὰρ ἁπλῶς ταῦτα ἐπι- 
νενόηται, οὐδὲ εἰκῇ “μνήμην ποιούμεθα 
τῶν ἀπελθόντων ἐ ἐπὶ τῶν θείων μυστη- 
ρίων, καὶ ὑπὲρ αὐτῶν πρόσιμεν, δεό- 
μενοι τοῦ ᾿Αμνοῦ τοῦ κειμένου, τοῦ 
λαβόντος τὴν ἁμαρτίαν τοῦ κόσμου" 
ἀλλ᾽ ἵνα τις ἐντεῦθεν αὐτοῖς γένηται 
παραμυθία" οὐδὲ μάτην ὁ παρεστὼς 
τῷ θυσιαστηρίῳ, τῶν φρικτῶν μυστη- 
ρίων τελουμένων, βοᾷ ὑπὲρ πάντων 


τὰς μνείας ὑπὲρ αὐτῶν ἐπιτελούντων" 
εἰ γὰρ μὴ ὑπὲρ αὐτῶν αἱ μνεῖαι ἐγί- 
vovTo, οὐδ᾽ ἂν ταῦτα édéxOn.... Μὴ 
δὴ ἀποκάμωμεν τοῖς ἀπελθοῦσι βοη- 
θοῦντες, καὶ προσφέροντες ὑπὲρ αὐτῶν 
εὐχάς" καὶ γὰρ τὸ κοινὸν τῆς οἰκου- 
μένης κεῖται. καθάρσιον. Διὰ τοῦτο 
θαρροῦντες t ὑπὲρ τῆς οἰκουμένης. δεό- 
μεθα τότε, καὶ μετὰ μαρτύρων αὐτοὺς 
καλοῦμεν, μετὰ ὁμολογητῶν, μετὰ ie- 
ρέων" καὶ γὰρ ἕν σῶμά ἐσμεν ἅπαντες, 
κἂν “λαμπρότερα μέλη μελῶν, καὶ δυ- 
νατὸν πάντοθεν συγγνώμην αὐτοῖς συν- 
αγαγεῖν, ἀπὸ τῶν εὐχῶν, ἀπὸ τῶν 
ὑπὲρ αὐτῶν δώρων, ἀπὸ τῶν μετ᾽ 
αὐτῶν καλουμένων. 


XV... 


1 


Ee 


o~ ἃ 


§ 16. 


315 


consecration prayers. 


by our alms, by the help of those that are named together 
with them.’ He supposes here that the saints prayed for 
sinners, though at the same time the Church prayed both for 
the saints and martyrs and sinners together. In another 
place 91: he says, prayers were made in general for all those 
that were deceased in the faith, and none but catechumens 
dying in a voluntary neglect of baptism were excluded from 
the benefit of them. ‘At that time,’ says he, ‘when all the 
people stand with their hands lift up to heaven, and all the 
company of priests with them, and the tremendous sacrifice 
lies upon the altar, how shall we not move God to mercy, when 
we call upon him for those that are deceased in the faith? I 
speak of them only : for the catechumens are not allowed this 
consolation, but are deprived of all assistance, except only 
giving alms for them.’ This then was a punishment inflicted 
upon the catechumens, of which Chrysostom speaks in other 
places9?; and it appears to have been a settled rule by some 
ancient canons 93 of the Church, of which I have had occasion 
to speak in a former Book”, to deny catechumens the benefit 
of the Church’s prayers after death. Chrysostom says again” 
‘that a bishop is to be intercessor for all the world, and to pray 


91. Hom. 3. in Phil. Ὁ. 1225. (t. 
11. p. 217 1.) Ὅταν yap εἱστήκει 
λαὸς ὁλόκληρος χεῖρας ἀνατείνοντες, 
πλήρωμα ἱερατικὸν, καὶ πρόκειται 7 
φρικτὴ θυσία, πῶς οὐ δυσωπήσομεν 
ὑπὲρ τούτων τὸν Θεὸν παρακαλοῦντες ; 
᾿Αλλὰ τοῦτο μὲν περὶ τῶν ἐν πίστει 
παρελθόντων᾽ οἱ δὲ κατηχούμενοι οὐδὲ 
ταύτης καταξιοῦνται τῆς παραμυθίας, 
ἀλλὰ ἀπεστέρηνται πάσης τῆς τοι- 
αὐτης βοηθείας, πλὴν μιᾶς τινος" ποίας 
δὲ ταύτης; ἔνεστι πένησιν ὑπὲρ αὐτῶν 
διδόναι, κ. τ.λ. 

92 Hom. 24. in Ioan. p. 159. (t. 
8. p.147 Ὁ.) Ei γένοιτο, ὃ μὴ γέ- 
νοιτο, ἀπροσδοκήτου τῆς τελευτῆς 
ἐπελθούσης, ἀμυήτους ἐντεῦθεν ἀπελ- 
θεῖν, κἂν μυρία ἔχωμεν ἀγαθὰ, οὐδὲν 
ἡμᾶς ἕτερον διαδέξεται ἢ γέεννα, καὶ 
σκώληξ ἰοβόλος, καὶ πῦρ ἄσβεστον, καὶ 
δεσμὰ ἄλυτα. ᾿Αλλὰ μὴ γένοιτό τινα 
τῶν ταῦτα ἀκουόντων ἐκείνης πειρασ- 
θῆναι τῆς κολάσεως. Τοῦτο δὲ ἔσται, 
ἂν τῶν ἁγίων καταξιωθέντες μυστη- 
ρίων, χρυσὸν καὶ ἄργυρον, καὶ λίθους 


τιμίους οἰκοδομήσωμεν ἐπὶ τὸν θεμέ- 
Avov.—Hom. 1. in Act. p. 14. (t. 9. 
p. 1 seqq.) [All the latter part of this 
Homily is addressed to catechumens 
who delayed their baptism, but I do 
not find any topic to the author’s 
present purpose, except the follow- 
ing words: (p. 11 d.).... “O de, 
ὥσπερ σοφιζόμενος τοῦ Θεοῦ τὴν 
φιλανθρωπίαν, ἀπελθὼν ἄμοιρος τῆς 
χάριτος ἀπαραίτητον ἕξει τὴν τιμωρίαν. 


D. 

93 (Ὁ. Bracar.i.c.35. Seen. 97, 
following. 

$4 B. 10. ‘chia. ‘8:18: Vv. 3. p. 


474- 

95 De Sacerdot. 1. 6.c. 4. See be- 
fore, 8. 13. p. 306. n. 59.— Conf. 
Hom. 32. [Bened. 31. al. 32.] in 
Matth. p. 307. (t. 7. p. 361 6.) Τί 
μετὰ ταῦτα πένητας καλεῖς; καὶ παρα- 
καλεῖς ἱερέας εὔξασθαι ; ἵνα εἰς ἀνά- 
παυσιν ἀπέλθη, φησὶν ὁ τετελευτηκὼς, 
ἵνα ἵλεω σχῇ τὸν δικαστήν. 


316 The oblation and XV. ii. 
to God to be merciful to the sins of all men, not only the living. 
but the dead also.’ Cassian says also the biothanati, as they 
called them, that is, men that laid violent hands upon them- 
selves, were excluded from the benefit of the Church’s prayers. 
And therefore when one Hero, an old hermit, had by the 
delusions of Satan cast himself into a deep well, Paphnutius, the 
abbot 9°, could ‘hardly be prevailed upon to let him be 
reckoned any other than a self-murderer, and unworthy of the 
memorial and oblation that was made for all those that were at 
rest in peace.’ Which is also noted in the Council of Braga 97 
where catechumens and self-murderers are put in the same 
class together, as persons that deserved neither the solemnities 
of Christian burial, nor the usual prayers and commemoration 
that was made for the rest of Christians at the altar. 

St. Austin had a singular opinion in this matter about prayer 
for the dead. For he thought the martyrs were not properly 
to be prayed for as other men, because they were admitted to 
the immediate fruition of heaven. There goes a common say- 
ing under his name, which Pope Innocent the Third % quotes 
as Holy Scripture, ‘ that he who prays for a martyr does in- 
jury to the martyr, because they attained to perfection in this 
life, and have no need of the prayers of the Church%9, as all 
others have.’ Therefore he says!, ‘ when they were named at 


38) Collats:2.)¢:.5on\(Poc240-)enu 6) Δ41..δ: 5 (2: 5. 1972: 112}. eee 


Vix ἃ presbytero abbate Paphnutio 
potuit obtineri, ut non inter biotha- 
natos reputatus, etiam memoria et 
oblatione pausantium judicaretur in- 
dignus. 

57 Bracar. 1. c. 35. [al. Bracar. 
2: Ὁ: τό: (t. 5. p- 841 e.) . Placuit, 
ut hi, qui sibi ipsis aut per ferrum, 
aut per venenum, aut per preci- 
pitium, aut suspendium, vel quoli- 
bet modo, violentam inferunt mor- 
tem, nulla pro illis in oblatione com- 
memoratio fiat, neque cum psalmis 
ad sepulturam eorum cadavera de- 
ducantur, &c.—Ibid. c. 17. (e.) Item 
placuit, ut catechumenis, sine re- 
demptione baptismi defunctis, simili 
modo, neque oblationis comme- 
moratio, neque psallendi impendatur 
officium. 

98 In Decretal. Greg. M. 1. 3. tit. 


Sacre Scripture dicat auctoritas, 
quod injuriam facit martyri, qui 
orat pro martyre. 

§ 499 Serm. 17. de Verb. Apost. t. 
10. p. 132. [al. Serm. 159.] (t. 5. 
p- 765 f, g.) Perfectio tamen in hac 
vita nonnulla est, ad quam sancti 
martyres pervenerunt. Ideoque ha- 
bet ecclesiastica disciplina, quod fi- 
deles noverunt, cum martyres eo 
loco recitantur ad altare Dei, ubi 
non pro ipsis oretur, pro czteris 
autem commemoratis defunctis ora- 
tur. Injuria est enim pro martyre 
orare, cujus nos debemus orationi- 
bus commendari. 

1 In Ioan. Tract. 84. t. 9. p. 185. 
(t. 3. part. 2. p. 709 d.)... Ad ipsam 
mensam non sic eos commemora- 
mus, quemadmodum alios, qui in 
pace requiescunt, ut etiam pro eis 


G16; 17. consecration prayers. 317 


the altar, and their memorials celebrated, they did not comme- 
morate them as persons for whom they prayed, as they did all 
others that rested in peace, but rather as men that prayed for 
the Church on earth, that we might follow their steps, who 
had attained to the perfection of charity in laying down their 
lives for Christ, according to that aphorism of Christ himself, 
Greater love than this hath no man, that he lay down his 
life for his friends.’ Upon this account St. Austin? thought 
the oblations and alms, that were usually offered in the Church 
for all the dead that had received baptism, ‘ were only thanks- 
givings for such as were very good; and propitiations for those 
that were not very bad; and for such as were very evil, though 
they were no helps to them when they were dead, yet they 
were some consolation to the living.’ But, as Bishop Usher? 
rightly observes, this was but a harsh interpretation of the 
prayers of the Church, to imagine that one and the same act 
of praying should be a petition for some, and for others a 
thanksgiving only: and therefore it is more reasonable to sup- 
pose that the Church designed to pray for all; especially since 
St. Austin‘ himself owns that the Church made supplications 
for all that died in the society of the Christian and Catholic 
faith; as all the ancient forms of prayer do manifestly evince 
beyond all possibility of exception. 
17. Supposing, theh, that the ancient Church made prayers Upon what 

for saints and martyrs, as well as all others, it remains to be ἘΡΟΟΠΟΒ ΤΌ 


ancient 


inquired, Upon what grounds and reasons she observed this Church 


9 - : 5 ei ... prayed for 
custom’ Whether upon the modern supposition of a purgatory- the dead, 


fire, or upon other reasons more agreeable to such a general saints, mar- 


5 ᾿Ξ 5 A eee 5 tyrs, con- 
practice? That she did not do it upon the supposition of pur- fessor ἂς 


well as all 


others. 


oremus, sed magis ut [orent] ipsi sunt, aut ad hoc prosunt, ut sit 


pro nobis, ut eorum vestigiis adhe- 
reamus, quia impleverunt ipsi cari- 
tatem, &c. 

2 Enchirid. c. 110. (t.6. p. 238 c.) 
Cum ergo sacrificia sive altaris sive 
quarumcunque eleemosynarum pro 
baptizatis defunctis omnibus offe- 
runtur, pro valde bonis gratiarum 
actiones sunt; pro non valde malis 
propitiationes sunt; pro valde malis, 
etiamsi nulla sunt adjumenta mor- 
tuorum, qualescunque vivorum con- 
solationes sunt. Quibus autem pro- 


plena remissio, aut certe ut tolera- 
bilior fiat ipsa damnatio. 

3 Answer to the Challenge, p. 142. 
(Works, v. 3. p. 210.) A private ex- 
position I call this, &c. 

4 De Cura pro Mortuis, c. 4. (t. 6. 
Ῥ. 519 e.).... Non sunt pretermit- 
tende supplicationes pro spiritibus 
mortuorum: guas faciendas pro 
omnibus in Christiana et Catholica 
societate defunctis, etiam tacitis no- 
minibus, eorumque sub generali 
commemoratione, suscepit ecclesia. 


318 The oblation and XV. ill. 
gatory, appears evidently from what has been already observed 
[in the preceding section] out of the public offices of the 
Church, that she prayed for all the saints, martyrs, confessors, 
patriarchs, prophets, apostles, and even the Virgin Mary her- 
self, and all other holy men and women from the foundation of 
the world, who were supposed to be in a place of rest and hap- 
piness, and not in any place of purgation or torment. And this 
appears further from the private prayers made by St. Ambrose 
for the Emperors Theodosius and Valentinian and Gratian®, 
and for his own brother Satyrus7; and the directions he gives 
to Faustinus$, ‘not to weep for his sister, but to make prayers 
and oblations for her.’ For all these were persons, of whom he 
had not the least doubt but that their souls were in rest and 
happiness : as all the funeral-service of the Ancients supposes, 
where they usually sung those verses of the Psalms, “ Return 
again unto thy rest, O my soul, for the Lord hath rewarded 
[dealt bountifully with] thee:” [116, 7.] and again, “I will 
fear no evil, because thou art with me:” [23, 4.] and again, 
“ Thou art my refuge from the affliction that compasseth me 
about,” for, “ Thou hast been my defence and refuge in the 
day of my trouble.” 59, 16.] Which St. Chrysostom? often 
bids his hearers remember ; so that whilst they prayed for the 
deceased party, they should not weep and lament immoderately, 
as the Heathen did, but give God thanks for taking him to a 


5 De Obit. Theodos. (t. 2. p.1207 d. 
n. 36.) Da requiem perfectam servo 
tuo Theodosio, requiem illam quam 
preparasti sanctis tuis. 

6 De Obit. Valentin. (ibid. p.1194b. 
n. 78.) Beati ambo [ Valentinianus 
et Gratianus] si quid mez orationes 
valebunt. Nulla dies vos silentio 
preteribit, nulla inhonoratos vos 
mea transibit oratio, nulla nox non 
donatos aliqua precum mearum 
contextione transcurret. 

7 See Ὁ. 25. 6- 2: Η-: 15. wade 

8 Ep. 8. [8]. 39.] ad Faustin. 
(ibid. p. 944 f. n. 4.) Itaque non 
tam deplorandam quam prosequen- 
dam orationibus reor: nec meesti- 
ficandam lacrymis tuis, sed magis 
oblationibus animam ejus Domino 
commendandam arbitror. 

9 Hom. 4. in Hebr. p. 1785. (t. 


12. Ρ. 47 b.) ᾿Εννόησον τί ψάλλεις 
κατὰ τὸν καιρὸν ἐκεῖνον" ᾿Ἐπίστρεψον, 
ψυχή μου, εἰς τὴν ἀνάπαυσίν σου, ὅτι 
Κύριος εὐηργέτησέ oe kal πάλιν, οὐ 
φοβηθήσομαι κακὰ, ὅτι σὺ μετ᾽ ἐμοῦ 
εἶ" καὶ πάλιν, Σύ μου εἶ καταφυγὴ 
ἀπὸ θλίψεως τῆς περιεχούσης pe’ ἐν- 
νόησον τί βούλονται οὗτοι οἱ palust 
—Hom. 29. de Dormient. t. 5. p. 
42a. (ti 1 sips 764 e.)” ’Adynoon, δά- 
κρυσον, ἀλλὰ μὴ ᾿ἀπρδυσποκι μον μὴ 
δυσχεράνῃς, μὴ ἀγανακτήσῃς.. «τὸν 
ἀπελθόντα, καὶ λαμπρὰ ταῦτα αὐτῷ 
συμπέμψῃς ἐντάφια" ἂν μὲν γὰρ δυσ- 
χεράνῃς, κἀκεῖνον καθύβρισας, καὶ τὸν 
λαβόντα παρώξυνας, καὶ “σαυτὸν κατέ- 
βλαψας" ἂν δὲ εὐχαριστήσῃς, κἀκεῖνον 
ἐκόσμησας, καὶ τὸν λαβόντα ἐδόξασας, 
καὶ σαυτὸν ἀκβελῆμτας: —Conf. Cas- 
sian. Collat. 2. c. 5. (pp. 139, 8644.) 
De morte Faces senis. 





319 


consecration prayers. 


place of rest and security. Which is utterly inconsistent with 
their going into the dreadful pains of purgatory. St. Austin? 
both prayed in private for his mother Monicha, [or Monnica], 
and also speaks of the Church’s prayers for her at her funeral, 
and afterward at the altar; and yet he made no question of 
her going hence from a state of piety here to a state of joy 
and felicity hereafter. And after the same manner Gregory 
Nazianzen!° prays God to receive the soul of his brother Cze- 
sarius, who was lately regenerated by the Spirit in baptism. 

It is certain these prayers were not founded on a belief of 
a purgatory-fire after death, but upon a supposition that they 
were going to a place of rest!! and happiness, which was their 
first reason for praying for them, that God would receive them 
to himself, and deliver them from condemnation. 

Secondly, upon the same presumption some of their prayers 
for the dead were always eucharistical, or thanksgivings for 
their deliverance out of the troubles of this sinful world. As 
appears not only from the fore-mentioned testimonies of Chry- 
sostom, but from the Author under the name of Dionysius!2, 
who, in describing their funeral-service, speaks of the εὐχὴ εὐ- 
χαριστήριος, the eucharistical prayer, whereby they gave God 
thanks not only for martyrs, but for all Christians that died in 
the true faith and fear of God. 

A third reason of praying for them was, because they justly 
conceived all men to die with some remainders of frailty and 
corruption, and therefore desired that God would deal with 


9 Confess. 1. 9. c. 12. (Ὁ. 1. p. 168 f.) 
Nam neque in eis precibus, quas 
tibi fudimus, cum offerretur pro ea 
[Monicha] sacrificium pretii nostri, 
jam juxta sepulcrum posito cada- 
vere, priusquam deponeretur, sicut 
illic fieri solet, nec in eis precibus 
ego flevi, &c.—Ibid. c. 13. (Ρ. 170 8.) 
Scio misericorditer operatam, et ex 
corde dimisisse debita debitoribus 
suis: dimitte illi et tu debita sua, 
81 qua etiam contraxit per tot annos 
post aquam salutis. Dimitte, Do- 
Mine, dimitte, obsecro, ne intres 
cum ea in judicium. 

We Orat: τος ({- I. ps τάν.) 1. 
Nov μὲν δέχοιο Καισάριον ἀπαρχὴν 
τῆς ἡμετέρας ἀποδημίας. See also 
afterwards, b. 23. ch. 3. s. 13. for 


similar examples. 

11 (One of the formularies in 
the MS. Sacramentary at the 
Royal Library at Stockholm, re- 
ferred to before in this Book 
(Gh pk Spe nhs 25: Bo 'Gs) x, ds 
entitled Memoria Defunctorum, and 
is in these words: Suscipe Sancta 
Trinitas hanc oblationem, quam tibi 
offero pro animabus famulorum fa- 
mularum que tuarum illorum, ut 
requiem eternam dones eis inter 
tuos sanctos electos, ut in illorum 
consortio vita perfruamur eterna. 
Ep. 

12 Kecles. Hierarch. c. 7. part. 2. 
p- 408. (t. 1. p- 265 b.) Εἶτα τελεῖ 
THY πρὸς Θεὸν εὐχαριστήριον εὐχὴν ὁ 
ἱεράρχης. 


320 The oblation and XVine 


them according to his mercy, and not in strict justice according 
to their merits. For no one then was thought to have any real 
merit or title to eternal happiness, but only upon God’s pro- 
mises and mercy. St. Austin 13 discourses excellently upon this 
point in the case of his mother Monicha, after this manner : 
“1 now pour out unto thee, my God, another sort of tears for 
thy handmaid, flowing from a trembling spirit, in consideration 
of the danger that every soul is in that dies in Adam. For 
although she was made alive in Christ, and lived so in the days 
of her flesh as to bring glory to thy name by her faith and 
practice; yet I dare not say that from the time she was rege- 
nerated by baptism no word came out of her mouth against 
thy command. And thou hast told us by him who is truth it- 
self, that. whosoever shall say to his brother, Thou fool, shall be 
in danger of hell-fire. And woe to the most laudable life of 
man, if thou shouldest sift and examine it without mercy. But 
because thou art not extreme to mark what is done amiss, we 
have hope and confidence to find some place and room for in- 


dulgence with thee. 


12)  οπθεβι 1. 0.6 τῷῦΆὸ͵ ΤΡ 
169 d.) Ego autem jam sanato corde 
ab illo vulnere, in quo poterat re- 
dargui carnalis affectus, fundo tibi, 
Deus noster, pro illa famula tua 
longe aliud lacrymarum genus, quod 
manat de concusso spiritu conside- 
ratione periculorum omnis anime, 
que in Adam moritur. Quanquam 
illa in Christo vivificata, etiam non- 
dum a carne resoluta sic vixerit, ut 
laudetur nomen tuum in fide mori- 
busque ejus, non tamen audeo di- 
cere, ex quo eam per baptismum 
regenerasti, nullum verbum exisse 
ab ore ejus contra preeceptum tuum. 
Et dictum est a Veritate, Filio tuo, 
Si quis dixerit fratri suo, Fatue, reus 
erit gehenne ignis. Et ve etiam 
laudabili vite hominum, si remota 
misericordia discutias eam. Quia 
vero non exquiris delicta vehemen- 
ter, fiducialiter speramus aliquem 
apud te locum invenire indulgentie. 
Quisquis autem tibi enumerat vera 
merita sua, quid tibi enumerat nisi 
munera tua? O si cognoscant se 
homines homines; et qui gloriatur, 
in Domino glorietur! Ego itaque, 


But whoever reckons up his true merits 


laus mea et vita mea, Deus cordis 
mei, sepositis paulisper bonis ejus 
actibus, pro quibus tibi gaudens 
gratias ago, nunc pro peccatis ma- 
tris mez deprecor te, exaudi me per 
medicinam vulnerum nostrorum, 
que pependit in ligno; et sedens 
ad dexteram tuam, te interpellat pro 
nobis..... Non se interponat nec vi 
nec insidiis Leo et Draco; neque 
enim respondebit illa nihil se de- 
bere, ne convincatur et obtineatur 
ab accusatore callido: sed respon- 
debit dimissa debita sua ab eo, cui 
nemo reddet quod pro nobis non 
debens reddidit. Sit ergo in pace 
cum viro, ante quem nulli et post 
quem nulli nupta est, cui servivit 
fructum tibi afferens cum tolerantia, 
ut eum quoque lucraretur tibi. Et 
inspira, Domine meus, Deus meus, 
inspira servis tuis fratribus meis, 
filiis tuis, dominis meis; quibus et 
voce, et corde, et literis servio, ut 
quotquot hee legerint, meminerint 
ad altare tuum Moniche [al. Mon- 
nice] famule tua, cum Patricio 
quondam ejus conjuge. 





consecration prayers. 321 


before thee, what does he more than recount thy own gifts? O 
that all men would know themselves, and they that glory would 
glory in the Lord: I therefore, O my praise and my life, the 
God of my heart, setting aside a little her good actions, for 
which 1 joyfully give thee thanks, now make intercession for 
the sins of my mother. Hear me through the medicine of his: 
wounds, who hanged upon the tree, and now sitteth at thy 
right hand to make intercession for us.’ He adds a little after, 
‘that he believed God had granted what he asked:’ yet he 
prays, ‘ that the lion and the dragon might not interpose him- 
self, either by his open violence or subtlety. For she would 
not answer that she was no debtor, lest the crafty adversary 
should convict her and lay hold of her; but she would answer, 
that her sins were forgiven her by him, to whom no man can 
return what he gave to us without any obligation. Let her 
therefore rest in peace with her husband; and do thou, my 
Lord God, inspire all those thy servants that read this to re- 
member thy handmaid Monicha at thy altar, with Patricius 
her consort.’ This was not a prayer for persons in the pains 
of purgatory; but for such as rested in peace, only without 
dependence upon their own merits, and with an humble reli- 
ance upon God’s mercy, that he would not suffer them to be 
devoured by the roaring lion, nor deal extremely with them 
for the sins of human frailty. 

A fourth reason for these prayers is that which we have 
heard before out of Epiphanius 15, that it was to put a distine- 
tion between the perfection of Christ, and the imperfection of 
all other men, saints, martyrs, apostles, prophets, confessors, &c. 
He being the only person for whom prayer was not then made 
in the Church. 

Fifthly, they prayed for all Christians, as a testimony both 
of their respect and love to the dead, and of their own belief 
of the soul’s immortality ; to show, as Epiphanius words it in 
the same place, that they believed that they who were deceased 
were yet alive, and not extinguished, but still in being and 
living with the Lord. 

Sixthly, whereas the soul is but in an imperfect state of 
happiness till the resurrection, when the whole man shall ob- 
tain a complete victory over death, and by the last judgment 

13 Her. 75. Aerian.n.7. Sees. 16. p. 311. nn. 80, 81. 

BINGHAM, VOL. V. Υ 


O22 The oblation and 


be established in an endless state of consummate happiness and 
glory; the Church had a particular respect to this in her 
prayers for the righteous, that both the living and the dead 
might finally attain this blessed estate of a glorious resurrec- 
tion. It is observed by some !, that there are some prayers 
yet exstant im the Roman Mass which are conformable to this 
opinion, as that which prays ‘that God would absolve the souls 
of his servants from every bond of sin, and bring them to the 
glory of the resurrection, &c.’ 

All these were general reasons of praying for the dead, 
without the least intimation of their being tormented in the 
Besides which, they 
had some particular opinions, which tended to promote this 
practice. 

For, first, a great many of the Ancients believed that the 
souls of all the righteous, except martyrs, were sequestered 
out of heaven, in some place invisible to mortal eye, which 
they called Hades, or Paradise, or Abraham’s Bosom, a place 


temporary pains of a purgatory-fire. 


XV. 1 


14 Du Moulin, Novelty of Popery. 
Third Controversy of Book 7. ch. 1. 
(p. 459.) To that prayer many prayers 
are conformable, which are said in 
the Mass for the dead, &c. [See 
the Absolutiones post Missam at the 
end of the Second Book of the Sa- 
cre Ceremonie, §c. ὃ. Romane Ec- 
clesie. Colon. Agripp. 1574. (fol. 
282 vers. et seqq.), of which the 
following is an example: Absolve 
quesumus, Domine, animabus fa- 
mulorum tuorum ab omni vinculo 
delictorum, ut, in resurrectionis glo- 
ria, inter sanctos et electos tuos re- 
suscitati, respirent per Dominum 
nostrum.—See other numerous ex- 
amples in the Misse pro Defunctis, 
as well as among the Orationes Di- 
verse pro Defunctis, near the end 
of the Missale Romanorum ex De- 
ereto Sancto Sancti Concilii Triden- 
tint restitutum, S. Pit Quinti jussu 
editum, Clementis VIII. et Urbani 
VIII. Pape auctoritate recognitum, 
et Novis Missis ex Indulto Apost. 
hucusque concessis auctum. Mec- 
linie, 1850. 8vo. In most of those 
formule there is no express recog- 
nition of purgatory or temporary 
torment: but they ask for remissi- 


onem peccatorum, and ut mereantur 
evadere judicium ultionis, et lucis 
eterne beatitudine perfrui. They 
say Requiem eternam dona eis, and 
Ut per hec pie placationis officia 
pervenire mereatur [anima] ad re- 
quiem sempiternam, &c. ‘They ask 
for refrigerii sedem, quietis beatitu- 
dinem, et luminis claritatem, &c., 
after the manner of the more an- 
cient formule in the Ordo Roma- 
nus and Gothic Missal, as mentioned 
by Mabillon. But among the Misse 
Quotidiane Defunctorum there is the 
following prayer, which is not found 
among the more ancient formule : 
(p. 116.) Domine Jesu Christe, Rex 
gloriz, libera animas omnium fide- 
hum defunctorum de peenis Inferni 
et de profundo lacu: libera eas de 
ore Leonis, ne absorbeat eas Tarta- 
rus, ne cadant in obscurum: sed 
signifer Sanctus Michael representet 
eas in lucem sanctam, quam olim 
Abrahz promisisti et semini ejus. 
Hostias et preces tibi, Domine, lau- 
dis offerimus. ‘Tu suscipe pro ani- 
mabus illis, quarum hodie memo- 
riam facimus. Fac eas, Domine, de 
morte transire ad vitam. ‘These ci- 
tations justify every statement. Ep. ] 





323 


consecration prayers. 


of refreshment and joy, where they expected a completer 
happiness at the end of all things. This is the known opinion 
of Hermes Pastor, Justin Martyr, Pope Pius, Irenzeus, Tertul- 
lian, Origen, Caius Romanus, Victormus Martyr, Novyatian, 
Lactantius, Hilary, Ambrose, Gregory Nyssen, Prudentius, 
Austin, and Chrysostom. Therefore in praying for the dead 
they may be supposed to have some reference to this, and to 
desire that the souls of the righteous thus sequestered for a 
time might at last be brought to the perfect fruition of happi- 
ness in heaven. 

Secondly. Many of the Ancients held the opinion of the 
Millenium, or the reign of Christ a thousand years upon earth, 
before the final day of judgment: and they supposed likewise 
that men should rise, some sooner, some later, to this happy 
state, according to their merits and preparations for it. And 
therefore some of them prayed for the deceased on this suppo- 
sition, that they might obtain a part in this resurrection, and a 
speedier admission into this kingdom: it being reckoned a sort 
of punishment not to be admitted with the first that should rise 
to this state of glory. Tertullian plainly refers to this 15 when 
he says, ‘ Every little offence is to be punished by delaying 
men’s resurrection.’ And therefore he says 16 they were wont 
to pray for the souls of the deceased, ‘that they might not 
only rest in peace for the present, but also obtain part in the 
first resurrection.’ And for this reason St. Ambrose 17. prayed 
for Gratian and Valentinian, ‘ that God would raise them with 
the first, and recompense their untimely death with a timely 


resurrection.’ And he says elsewhere!®, ‘ that they who come 


15 De Anim. c. 58. (p. 307 b.)... 
Modicum quodque delictum mora 
resurrectionis illic luendum, &c. 

16 De Monogam. c. 10. See be- 
fore, 8. 16. p. 310. n. 72. [Conf. 1. 3. 
cont. Marcion. c. 24. (Ρ. 412 4.) Hc 
ratio regni terreni [8]. ccelestis *] ; 
post cujus mille annos, intra quam 
ztatem concluditur sanctorum re- 
surrectio, pro meritis maturius vel 
tardius resurgentium, &c. 

17 De Obit. Valentin. ad fin. (t. 2. 


* [Regni celestis is the reading of the older editions, 


p-1196b. n. 80.) Te queso, summe 
Deus, ut carissimos juvenes matura 
resurrectione suscites et resuscites ; 
ut immaturum hunc vite istius cur- 
sum matura [8]. maturiore] resur- 
rectione compenses. 

18 In Ps. 1. (t. 1. p. 763 d. n. 54.) 
.... Qui autem non veniunt ad pri- 
mam resurrectionem, sed ad secun- 
dam reservantur, isti urentur donec 
impleant tempora inter primam et 
secundam resurrectionem: aut sj 


See, for example, the 


edition per Beatum Rhenanum, Basil. 1528. p. 228. Ep.] 


Yo BE 


824 The oblation and 


not to the first resurrection, but are reserved unto the second, 
shall be burned until they fulfil the time between the first and 
second resurrection; or if they have not fulfilled that, they 
shall remain longer in punishment. Therefore let us pray that 
we may obtain a part in the first resurrection.’ Bishop Usher19 
also shows out of some Gothic Missals that the Church had 
anciently several prayers directed to this very purpose. 
Thirdly. Many of the Ancients believed that there would be 
a fire of probation, through which all must pass at the last 
day, even the Prophets and Apostles, and even the Virgin 
Mary herself not excepted. Which is asserted not only by 
Origen 2°, Irenzeus 31, and Lactantius?’, but also by St. Am- 
brose 2°, who says, after Origen, ‘ that all must pass through 
the flames, though it be John the Evangelist, though it be 


XV. in. 


Peter. 


non impleverint, diutius in supplicio 
permanebunt. Ideo ergo rogemus, 
ut in prima resurrectione partem 
habere mereamur. 

19 Answer to the Challenge, p. 
τοι. (Wotks, V..9; p. 229.)..’). (in 
a certain Gothic Missal I meet with 
two several exhortations made unto 
the people to pray after this form : 
the one, that God would ‘ vouchsafe 
to place in the bosom of Abraham 
the souls of those that be at rest, 
and admit them unto the part of 
the first resurrection :’ the other, 
which I find elsewhere also repeated 
in particular, that he would ‘ place 
in rest the spirits of their friends, 
which were gone before them in the 
Lord’s peace, and raise them up in 
the part of the first resurrection.’— 
Vid. ap. Bibl. Patr. Latin. (De la 
Bigne, Paris. 1589. t. 6. col. 251 6.) 
.... Ut quiescentium animas in sinu 
Abrahe collocare dignetur, et in 
partem prime resurrectionis admit- 
tat.—Ibid. infr. (col. 257 e.).... Ut 
eos Dominus in requie collocare 
dignetur, et in parte prime resur- 
rectionis resuscitet. Ep. ] 

20 Hom. 3. in Ps. 36. p. 446. (t. 2. 
p. 664 a.) Ut ego arbitror, omnes 
nos venire necesse est ad illum ig- 
nem. Etiam si Paulus sit aliquis 
vel Petrus, venit tamen ad illum 
ignem. 


The sons of Levi shall be purged by fire 24, Ezekiel, 


211... 4. c.9.. [The title of the 
chapter cited (p. 281. 10.) is, Osten- 
sio quoniam Christus est, qui super- 
inducit diem velut clibanum ardentem, 
with reference to Matth. 3,11 and12, 
or Luke 3, 16 and17. The force of 
the citation seems to lie in the words 
of the Baptist, Ipse vos baptizabit in 
Spiritu Sancto et igni, palam habens 
in manu ejus ad emundandam aream 
suam, et fructum congregabit in hor- 
reum, paleas autem comburet igni in- 
extinguibili. The chapter itself con- 
tains nothing expressly about a final 
fire of probation. Eb. | 

22 Instit. 1.7. c. 21. (t. 1. p. 574.) 
Sed et justos cum judicaverit, etiam 
igni eos examinabit. 

2° In Ps. 118. Serm. 20. (t. 12 Ὁ» 
1225 c. ἢ. 12.) Omnes oportet trans- 
ire per flammas, sive ille Ioannes 
Evangelista sit, quem ita dilexit Do- 
minus, ut de eo diceret ad Petrum ; 
Si eum volo manere, quid ad te? tu 
me sequere. De morte ejus aliqui 
dubitaverunt, de transitu per ignem 
dubitare non possumus, guia in Pa- 
radiso est, nee separatur a Christo. 
Sive ille sit Petrus, qui claves acce- 
pit regni ccelorum, qui supra mare 
ambulavit, oportet dicat, Transivi- 
mus per ignem et aquam, et induxisti 
nos in refrigerium. 

24 In Ps. 36. Hom. 3. (ibid. p. 
789 e. n. 26.) Igne ergo purgabun- 


§ 17. 


consecration prayers. I25 


Daniel, &c. But these having been tried by fire, shall say, 
We have passed through fire and water.” And St. Hilary 55 
much after the same manner : ‘ They that are baptized with the 
Holy Ghost are yet to be perfected by the fire of judgment.’ 
For so he interprets those words of the Evangelist, | Matth. 3, 
11. Luke 3, 16.] “ He shall baptize you with the Holy Ghost 
and with fire.” And again 36, ‘ Do we desire the day of judg- 
ment, in which we must undergo the exact scrutiny of fire: in 
which we must give an account of every idle word: in which 
those grievous punishments for expiating souls from sin must 
be endured? Ifthe Virgin herself, who conceived God in her 
womb, must undergo the severity of judgment, who is so bold 
as to desire to be judged by God?’ There are many like 
passages in Gregory Nazianzen 2’, and Nyssen 28, and St. Je- 
rom 29, and St. Austin 2°, which the Romish writers commonly 
produce for the fire of purgatory, whereas they plainly relate 
to this ‘purging sacrament,’ as Origen 51 calls it, or m St. 
Austin’s language®2, ‘the purging pains of the fire of judgment 


at the last day.’ And the fear of this was another reason of 


their praying for the dead. 


tur filii Levi, igne Ezechiel, igne 
Daniel. Sed hi, etsi per ignem ex- 
aminabuntur, dicent tamen, Transi- 
vimus per ignem et aquam. 

25 In Matth. c. 2. p. 148. (t. τ. 
Ῥ. 675 c. n. 4.).... Quia baptizatis 
in Spiritu Sancto reliquum sit con- 
summari igne judicii. 

26 In Ps. 118. [al. 119.] voce Gi- 
mel. p. 254. (ibid. p. 294 b. n. 12.) 
An cum ex omni otioso verbo ratio- 
nem simus prestituri, diem judicii 
concupiscemus, in quo nobis est in- 
defessus ignis obeundus; in quo 
subeunda sunt gravia illa expiande 
a peccatis anime supplicia? Beatz 
Marie animam gladius pertransibit, 
ut revelentur multorum cordium co- 
gitationes. i in judicii severitatem 
capax illa Dei virgo ventura est, 
desiderare quis audebit a Deo ju- 
dicari ὃ 

27 Orat. 42. (t. I. p. 697 a.) Στή- 
cals TO σώματι THY καθ᾽ ἡμῶν τυραν- 
vida. Ὃρᾷς ὅσην, Κύριε, καὶ ὡς κάμ- 
πτουσαν, ἢ τὴν σὴν ψῆφον, εἰ παρὰ 
σοῦ καθαιροίμεθα. 


28 Orat. de Mort. (t. 3. p. 634 ἃ.) 


.... τοι κατὰ τὴν παροῦσαν ζωὴν, 
διὰ προσευχῆς τε καὶ φιλοσοφίας ἐκ- 
καθαρθεὶς, ἢ μετὰ τὴν ἐνθένδε μετα- 
νάστασιν, διὰ τῆς τοῦ καθαρσίου πυ- 
ρὺς χωνείας. 

29 In Esai. 66. sub fin. (t. 4. p. 
832 a.) Sicut Diaboli et omnium ne- 
gatorum atque impiorum, qui dixe- 
runt in corde suo, Non est Deus, 
credimus eterna tormenta; sic pec- 
catorum atque impiorum et tamen 
Christianorum, quorum opera in ig- 
ne probanda sunt atque purganda, 
moderatam arbitramur et mixtam 
clementiz sententiam judicis. 

30 De Civitat. Dei, 1. 20. 6. 25. in 
Mal. 3, 1 et seqq. (t. 7. p. 609d.) Ex 
his, quee dicta sunt, videtur eviden- 
tius apparere, in illo judicio quas- 
dam quorundam purgatorias pcenas 
futuras. 

31 Hom. 14. in Luc. p. 223. (t. 3. 
p- 948 a.) Ego puto, quod et post 
resurrectionem ex mortuis indigea- 
mus sacramento eluente nos atque 
purgante. 

32 See n. 30, preceding. 


326 The oblation and XV. τ. ἢ᾿ 

Fourthly. Some of the Ancients thought likewise that the 
prayers of the Church were of some use to mitigate the pains 
of the damned souls, though not effectual for their total de- 
liverance. And lastly, that they served to augment the glory 
of the saints in happiness. St. Austin®? says, they were of 
use to render the damnation of the wicked more tolerable. 
And this was the opinion of Prudentius#*, and of Chrysostom, 
who advises men to pray for the dead upon this account, ‘ that 
it would bring some consolation to them, though but a litle; 
or if none at all to them, yet it would be accepted of God 
as a pleasing sacrifice from those that offered it. And the 
like may be read in Paulinus®® and in the author of the Ques- 
tions to Antiochus? under the name of Athanasius. St. Chry- 
sostom3® says further, ‘that their prayers and alms were of 
use to procure an addition to the rewards and retributions of 
the righteous.’ 

These are all the reasons we meet with in the Ancients for 
praying for souls departed ; none of which have any relation 
to their being tormented in the fire of purgatory, but most of 
them tend directly to overthrow it. Whence we may safely 
conclude, that though the Ancients generally prayed for the 
dead, at least from the time of Tertullian®9, who first speaks of 





33 Enchirid. c.110. (t.6. p.238 d.) 

. Aut certe ut tolerabilior fiat ipsa 
damnatio. 

34 Cathemer. Carm. 5. de Cereo 
Paschali. vv. 125—128. (v. 1. p. 94.) 
Sunt et spiritibus seepe nocentibus 
Poenarum celebres sub Styge feriz, 
Illa nocte, sacer qua rediit Deus 
Stagnis ad superos ex Acheronticis. 

8° Hom. 3. in Phil. Ρ. 1225. (t. 
il. p. 217 ἃ.) Κλαίωμεν οὖν τούτους, 
ἘΠῚ αὐτοῖς κατὰ δύναμιν, ἐ ἐπινοή- 
σωμεν αὐτοῖς τινα βοήθειαν, μικρὰν 
μὲν, βοηθεῖν δὲ 6 ὅμως δυναμένην. Πῶς 
καὶ τίνι τρόπῳ: αὐτοί Ge εὐχόμενοι, 
καὶ ἑτέρους παρακαλοῦντες. εὐχὰς ὑπὲρ 
αὐτῶν ποιεῖσθαι, πένησιν ὑπὲρ αὐτῶν 
διδόντες συνεχῶς" ἔχει τινὰ τὸ πρᾶγμα 
παραθυμίαν᾽" κ. τ.λ.---(οπῇ. Hom. 21. 
in Act. and Hom. 32. in Matth. See 
n. 38, following. 

36 Ep. 19. ad Delphin. (p. 189.) 
Petimus ...ut orationibus tuis con- 
donetur tibi, ut et illius animam, vel 


de minimo sanctitatis tue digito dis- 
tillans, refrigerii gutta respergat. 

37 Quest. ad Antioch. 34. (t. 2. 
Ρ- 224 b.) Ti οὖν; Οὐκ αἰσθάνονταί 
τινος εὐεργεσίας καὶ αἱ τῶν ᾿ἁμαρτω- 
λῶν ψυχαὶ, γινομένων ὑπὲρ αὐτῶν 
συνάξεων, καὶ εὐποϊῶν, καὶ προσφο- 
ρῶν: Εἰ μή τινος εὐεργεσίας μετεῖχον 
ἐκ τούτου, οὐκ ἂν ἐν τῇ προσκομιδῇ 
ἐμνημονεύοντο, K.T.A. 

38 Hom. 32. [Bened. 31. al. 32] 
in Matth. p. 807. (t.7-0p! 802 6.).. 
Εἰ δὲ δίκαιος, t ἵνα προσθήκη γένηται 
μισθοῦ καὶ ἀντιδόσεως.---Οοηΐ. Hom. 
21. in Act. (t.9. p.175 b.)... Eime 
τοὔνομα" πάσας κέλευσον ὑπὲρ αὐτοῦ 
ποιεῖσθαι τὰς δεήσεις καὶ τὰς ἱκετη- 
ρίας" δυσωπήσει τοῦτο τὸν Θεὸν, εἰ 
δὲ μὴ ὑπ᾽ αὐτοῦ, ἀλλὰ δὲ αὐτὸν ἕτερος 
αἴτιος γίνεται τῆς ἐλεημοσύνης. 

39 [De Cor, Mil. c.3. De Mono- 
gam. c.10. Exhort. ad Castitat. c. 
11. See before, 8. 16. p. 310. nn. 71, 
72, 73: Ep.] 


ἱ 
, 





consecration prayers. 327 


§ 17,18. 


it; yet they did it not upon those principles, which are now so 

stiffly contended for in the Romish Church. Which is also evi- 

dent from many ancient forms still remaining in the Mass- 

book, and the Liturgies of the modern Greeks, who continue 

to pray for the dead without any belief of purgatory; as it 

were easy to demonstrate out of their Rituals, but that it is 

wholly foreign to the design of the present discourse. 

18. There is one thing more to be noted upon this matter, A short 

that sometime before they made oblation for the dead, it was oe 
usual in some ages to recite the names of such eminent bishops, tychs, and 


or saints, or martyrs, as were particularly to be mentioned in raat 
this part of the service. To this purpose they had certain Chureh. 
books, which they called their holy books, and commonly their 
diptychs, from their being folded together ; wherein the names 
of such persons were written, that the deacon might rehearse 
them, as occasion required, in the time of divine service. 

Cardinal Bona? and Schelstrate !° make three sorts of these 
diptychs : one, where the names of bishops only were written, 
and more particularly such bishops as had been governors of 
that particular Church: a second, wherein the names of the 
living were written, who were eminent and conspicuous, either 
for any office and dignity, or some benefaction and good work, 
whereby they had deserved well of the Church; in this rank 
were the patriarchs and bishops of great sees, and the bishop 
and clergy of that particular Church, together with the empe- 
rors and magistrates, and others most conspicuous among the 
people: the third was the book containing the names of such 
as were deceased in Catholic communion. The first. and the 
last of these seem to be much the same, and the consideration 
of them is only proper to this place. For the recital of the 


oo Rena Liturg.. 105. Ὁ 12. ἥν τ. 
(p. 306.) Invenio autem tria fuisse 
genera diptychorum sive tabularum, 
quibus nomina in singulis ecclesiis 
inscribebantur. Primum erat pecu- 
liare episcoporum, eorum presertim, 
qui illam ecclesiam rexerunt, dum- 
modo probitate ac sanctis moribus 
claruissent. Secundum vivorum, in 
quibus eorum nomina descripta 
erant, qui adhuc viventes, dignitate 
aliqua vel beneficiis illi ecclesie col- 


latis conspicui, vel alio titulo bene 
meriti erant. In his primo loco 
Romanus pontifex, tum alii patriar- 
chee et proprius antistes, ac reliqui 
clero ascripti resensebantur : postea 
imperator, principes, magistratus, et 
populus fidelis. Tertium erat mor- 
tuorum, qui in Catholica commu- 
nione decesserant. 

40 C, Antioch. Restitut. dissert. 
4. c.6. p. 12. De Canone. (p. 216.) 
Tria autem genera, &c. 


828 The oblation and XV. iii. 
names of the living, as benefactors by their oblations, has been 
spoken of already"); and here we are only concerned with 
the dead. Of this there is no mention made in the Constitu- 
tions, which seems to argue that the custom of rehearsing the 
diptychs was not brought imto the rituals of that Church, 
whence the compiler of that book made his collections. But 
Cyprian 15 and Tertullian 15 speak of them under another name; 
and Theodoret4+ mentions them in the case of St. Chrysostom, 
whose name for some time was left out of the diptychs, because 
he died excommunicate, though unjustly, by Theophilus, bishop 
of Alexandria, and other Eastern bishops, with whom the 
Western Church would not communicate till they had restored 
his name to the diptychs again. 

The author under the name of Dionysius!® gives this ac- 
count of them: ‘that after the salutation of the kiss of peace, 
the diptychs were read, which set forth the names of those 
who had lived righteously, and had attained to the perfections 
of a virtuous life; which was done, partly to excite and con- 
duct the living to the same happy state by following their good 
example ; and partly to celebrate the memory of them as still 
living, according to the principles of religion, and not properly 
dead, but only translated by death to a more divine life.’ It 
appears from this author that these diptychs were then read 
before the consecration, immediately after the kiss of peace. 
And so it is in the Acts of the Council of Constantinople under 


ASB. i. Chaz. oe V.5- p- 245- 
and b. 2. ch. 20. 8.5. V. I. p. 251. 

42 Kp. 66. [al. τ.] aa Pleb. Fur- 
nitan. (p.170.) Quod episcopi, an- 
tecessores nostri, religiose conside- 
rantes et salubriter providentes, cen- 
suerunt, ne quis frater excedens ad 
tutelam vel curam clericum nomina- 
ret: ac si quis hoc fecisset, non of- 
ferretur pro 60, nec sacrificium pro 
dormitione ejus celebraretur. Ne- 
que enim apud altare Dei meretur 
nominari in sacerdotum prece, qui 
ab altari sacerdotes et ministros vo- 
luit avocare. 

43 De Cor. Mil. c.3. See before, 
§)16.905 310: π 1: 

aa Προ ρος, 34. (V2 3. Pp. 234-400) 
Τελευτήσαντος τοῦ μεγάλου διδασκά- 
λου τῆς οἰκουμένης. οὐ πρότερον οἱ 


τῆς ἑσπέρας ἐπίσκοποι τῶν ἐν Αἰγύπ- 
τῷ καὶ τῇ Eoa, καὶ τῶν ἐν τῷ Βοσπόρῳ 
καὶ τῇ Θράκῃ. τὴν κοινωνίαν ἡσπάσαν- 
το, ἕως ἐκείνου τοῦ θεσπεσίου ἀνδρὸς 
τοὔνομα τοῖς τεθνεῶσιν ἐπισκόποις 
συνέταξαν. 

45 Eccles. Hierarch. c. 3. part. 3. 
0.9. Pp. 253; 254. (t-I- Ρ. 194 a.) 
Τῶν δὲ ἱ ἱερῶν πτυχῶν ἡ μετὰ τὴν εἰρή- 
νην ἀνάρρησις ἀνακηρύττει τοὺς ὁ ὁσίως 
βεβιωκότας, καὶ πρὸς ἐναρέτου ζωῆς 
τελείωσιν ἀμεταστάτως ἀφικομένους" 
ἡμᾶς μὲν, ἐπὶ τὴν Oe ὁμοιότητος av- 
τῶν μακαρίστην ef kal θεοειδῆ λῆξιν 
προτρέπουσα, καὶ χειραγωγοῦσα, τοὺς 
δὲ ἃ ὡς ζῶντας ἀνακηρύττουσα, καὶ, ὡς 
ἡ θεολογία φησὶν, οὐ νεκρωθέντας, 
ἀλλ᾽ εἰς θειοτάτην ζωὴν ἐκ θανάτου 
μεταφοιτήσαντας. 


tee 





B29 


consecration prayers. 


Mennas, [anno 536,] which makes frequent mention of them, 
and particularly in one place 46 notes the time of reading them, 
namely, ‘ after the reading of the Gospel and the Creed: for by 
this time the Creed was also become a part of the communion- 
service in the Eastern Church: therefore it is said, after the 
reading of the Gospel, when the commnnion-service was begun, 
not ended, as the Latin translation falsely renders it, the Creed 
was read according to custom,—rod ἁγίου μαθήματος κατὰ τὸ 
συνηθὲς λεχθέντος,---τπιοῦ the prayers and prefaces gomg before 
the oblation, as some learned men’, not understanding the 
true meaning of the word μάθημα, render it dectio, and interpret 
it prayers and prefaces, which most certainly signifies the 
Creed 18 in this place; then, after the reading of the Creed, in 
the time of the diptychs, ‘all the people ran and stood about the 
altar with great silence, to give attention; and when the dea- 
con had named the four holy synods, and the archbishops of 
blessed memory, Euphemius, Macedonius, and Leo, they all 
with a loud voice cried out, Glory be to thee, O Lord! and 
after that with great tranquillity the divine service was piously 
performed.’ It is here observable, that the recital of the dip- 
tychs was before the consecration-prayer, as it 15 represented 
in the Hierarchy of Dionysius, though m the Latin Church it 
seems to have been otherwise, and that now it was usual to 
mention the four first general Councils, to shew their approba- 
tion of them. Which may be also evidenced from one of 
Justinian’s Letters to Epiphanius, bishop of Constantinople, 





46 An. 536. Act. 5. (t. 5. p- 185 ¢.) 
Mera τὴν ἀνάγνωσιν τοῦ ἁγίου Evay- 
γελίου, ἐξ ἔθους τῆς θείας λειτουργίας 
ἐπιτελουμένης, καὶ τῶν θυρῶν κλεισ- 
θεισῶν, καὶ τοῦ ἁγίου Μαθήματος 
κατὰ τὸ σύνηθες λεχθέντος. τῷ καιρῷ 
τῶν διπτύχων, μετὰ πολλῆς ἡσυχίας 
συνέδραμον ἅπαν τὸ πλῆθος κύκλῳ τοῦ 
θυσιαστηρίου, καὶ ἠκροῶντο" καὶ ὡς 
μόνον ἐλέχθησαν αἱ προσηγορίαι τῶν 
εἰρημένων ἁγίων τεσσάρων συνόδων 
παρὰ τοῦ διακόνου, καὶ τῶν ἐν ὁσίᾳ 
τῇ μνήμῃ ἀρχιεπισκόπων, Εὐφημίου, 
καὶ Μακεδονίου, καὶ Λέοντος, μεγάλῃ 
φωνῇ ἔκραξαν ἅπαντες, Δόξα σοι, 
Κύριε" καὶ μετὰ τοῦτο μετὰ πάσης 
εὐταξίας ἐπληρώθη σὺν Θεῷ ἡ θεία 
λειτουργία. [The Latin version in 


Labbe, as cited in the verification 
above, has it, Sancta lectione juxta 
consuetudinem lecta. Ev. } 

47 Tbid. ut supr. n. 40. (p. 217.) 

. Ex hoc loco { Concilii Constanti- 
nopolitani] insigne habemus testi- 
monium ... post Evangelium finitam 
fuisse missam catechumenorum; tum 
clausis januis sanctam lectionem per- 
actam, orationes utique cum preefa- 
tione et parte canonis, tumque a 
diacono in altari lecta esse diptycha, 
in quibus memoria erat episcoporum 
pie defunctorum; nec sola, sed etiam 
vivorum, qui dignitate aliqua excel- 
lebant, &c. 

48 See this proved before, b. 10. 


ch. 3.8.3. Vv. 4. p. 498. 


330 The oblation and XV. iil. 
now exstant in the Code#9, wherein he assures him, ‘that it 
was in vain for any one to trouble him upon any false hopes, 
as if he had done, or ever would do, or suffer any other to do 
any thing contrary to the four Councils, or allow the pious 
memory of them to be erased out of the diptychs of the 
Church.’ These therefore were of use, partly to preserve the 
memory of such eminent men as were dead in the communion 
of the Church, and partly to make honourable mention of such 
general Councils as had established the chief articles of the 
faith : and to erase the names either of men or of Councils out 
of these diptychs, was the same thing as to declare that they 
were heterodox, and such as they thought unworthy to hold 
communion with, as criminals, or some ways deviating from the 
faith. Upon this account St. Cyprian®°® ordered the name of 
Geminius Victor to be left out among those that were comme- 
morated at the holy table, because he had broken the rules of 
the Church. And Evagrius®! observes of Theodorus, bishop 
of Mopsuestia, that his name was struck out of the holy books, 
that is, the diptychs, upon the account of his heretical opinions, 
after death. And St. Austin 52, speaking of Ceecilian, bishop of 
Carthage, whom the Donatists falsely accused of being ordained 
by traditores, or men who had delivered up the Bible to be 
burned in time of persecution, tells them, that if they could 
make good any real charge against him, they would no longer 
name him among the rest of the bishops, whom they believed 
to be faithful and innocent, at the altar. 

19. Having made this short digression concerning the dip- 
pan ee ee tychs of the Church, I now return to the order of the service 
the living laid down in the Constitutions. Where, next after prayer for 


members of Sy Fens LO e ots δ 
that par- the dead, supplication is made for the living members 55 of that 


Next to the 
dead, pray- 


49 Cod. Justin. 1. 1. tit. 1. de ἱερῶν ἀπηλείφει δέλτων, k.T.d. 


Summa Trinitate. 1.7. ({. 4. p.25- 
ad calc.) Μηδεὶς τοίνυν μάτην ἡμᾶς 
ταραξάτω ἐλπίδι ματαίᾳ κρατούμενος, 
ὅτι ἡμεῖς ἐναντίον τῶν εἰρημένων δ΄ 
συνόδων ἐπράξαμεν, ἢ πράξομεν, ἢ 
πραχθῆναι παρά τισι συγχωρήσομεν, 
ἢ περιαιρεθῆναι τὴν τῶν αὐτῶν ἁγίων 
δ΄ συνόδων ὁσίαν μνήμην ἐκ τῶν εἰρη- 
μένων τῆς ἐκκλησίας διπτύχων ἀνε- 
ξόμεθα.---Οοπί. Evagr. 1. 4. 6. 38. 
(t.3. p. 418. 18.)...‘Qs καὶ mada 
Ocddwpos κατεκέκριτο, Kal ἐκ τῶν 


50 Ep. 66. [4]. 1.] δα Pleb. Furni- 
tan. See the last part of n. 42, 
preceding. 

51 L.4. 6.38. See the second part 
of n. 49, preceding. 

52 Serm. 37. ex Editis a Sirmondo. 
t. το. p.84o. [8]. Serm. 359.] (t. 5. 
p- 1403 b.) Inventus sit prorsus 
reus ... deinceps cum ad altare inter 
episcopos, quos fideles et innocentes 
credimus, non recitabimus. 

53 L. 8. c. 12. (Cotel. v.1. p. 495) 


ν eee oie 








§ 1g, 20. 


consecration prayers. 331 


particular Church then assembled, and every distinct order of ticular 
church, and 

persons in it. ‘ We offer unto thee for this people, that thou every οἶδε 

wouldest make them, to the glory of thy Christ, a royal priest- " ἵν, 

hood and an holy nation; for all that live in virginity and 

chastity ; for the widows of the Church; for all that live in 

honest marriage; for the infants of thy people; that none of 

us may be a cast-away. We pray thee for this city, and all that 

dwell therein.’ St. Austin®4 likewise speaks of these prayers 

at the altar for the faithful, that they by the gift of God may 

persevere in that wherein they have begun. Again>>, ‘ Who 

ever heard the priest praying over the faithful, and saying, 

Grant, O Lord, that they may persevere in thee unto the end! 

and durst either in word or thought reprehend that prayer, and 

not rather answer, Amen! to such a benediction? Chry- 

sostom°® in like manner, describing the bishop’s office, says, 

‘It is his business to pray for a whole city, and not for a whole 

city only, but as an ambassador for the whole world, that God 

would be propitious and merciful both to the sins of the living 

and the dead.’ Which makes it the more probable, that the 

prayers of the like kind that occur in St. Chrysostom’s Li- 

turgy 57 are but a copy of such prayers as were then commonly 

used in the ancient Church. 

20. The next petition in the Constitutions °° is ‘ for all that For those 
are in affliction, whether by sickness, or slavery, or banishment thatare ta 


> sickness, 


or confiscation and proscription: and for all that are exposed slavery, 


banish - 
to any perils upon the account of their necessary travels by sea ment, and 


or by land.’ Of these petitions I find no particular mention gals 
made in other writers, save only in Cyril of Jerusalem*?, who eee 


says, ‘ that after they had prayed for the common peace of the Hed ees ὃν 
Church, and the tranquillity of the world, for kings, and for 


"Er. προσφέρομέν σοι ὑπὲρ τοῦ λαοῦ 
τούτου: K.T.A. See s.I. p. 271, 
towards the latter part of n. 44. 

54 Kp.107. ad Vital. See before, 
Ch. 1. Β: 5- Ρ- 225. Ne. 20. 


et Savil.] ἐν 7 παροικοῦμεν, καὶ πά- 
σης πόλεως, καὶ “χώρας, καὶ τῶν ἐν 
πίστει οἰκούντων ἐν αὐταῖς, K.T. NG 

58 See again, at Pp. 271, in the 
latter part of n. 44. "Ere ἀξιοῦμεν, 


55 De Dono Perseverantiz, c. 23. «.T.A. 
t. ἢ: Ῥ- 571. see before, οἷν" τ. 8 59 Catech. [23.] Mystag. 5. n. 6. 
Aap. 220 pn; 31: [al. 8.] (p . 328 a.)....° Ὑπὲρ τῶν ἐν 


ὅ6 De Sacerdot. 1. 6. c. 4. Ρ. 923. 
See before, s. 13. p. 306. n. 59. 


cee ὑπὲρ τῶν καταπονουμένων, 
καὶ ἁπαξαπλῶς ὑπὲρ πάντων βοηθείας 





57 Liturg. t. 3. p. 616. (t. 12. p. 
793. ) Μνήσθητι, Κύριε. τῆς ποίμνης 
ἡμῶν ταύτης, [τῆς πόλεως. Bened. 


page cia δεόμεθά [σου] πάντες ἡμεῖς. 
. Εἶτα μνημονεύομεν καὶ τῶν προ- 
Recolor, Ke TiN 


332 The oblation and XV. i 
their armies and allies, they also besought God for all that 
were sick and afflicted, or in any kind of want: and last of 
all they prayed for the dead.’ By which we may judge, that 
though the order of the petitions was a little varied in the 
liturgies of different Churches, yet the substance was the 
same. And there is little question but the sick and distressed 
were remembered in these prayers in all the Churches ; since 
in the deacon’s bidding-prayer before the oblation there is 
express direction given to the people to pray for the sick, and 
those that travel by sea or by land, and those that are in the 
mines, in banishment, in prison, in bonds and in slavery, as I 
have showed out of several passages in St. Chrysostom, St. 
Basil, and St. Austin, comparing them with the form of bidding- 
prayer for the whole state of Christ’s Church in the Constitu- 
tions related before in the second and third sections of the 
first chapter of this Book. 


For ene- 21. The next petition in the Constitutions>® is ‘for their ene- 
saan mies and persecutors, for heretics and unbelievers, those that 


ors, heretics are without the pale of the Church, and wandering in error ; 

oe that God would convert them to good, and mitigate their fury ? 
and of this there are frequent examples in the writings of the 
Ancients. For nothing was more strictly observed by them, 
than to pray for their enemies and persecutors, for Jews, infi- 
dels, and hereties: of which Dr. Cave59 has given several in- 
stances out of Cyprian ©, Justin Martyr 61, and Irenzeus®: but 
because these may seem only to refer to their private prayers, 
T will add a few others, which more expressly relate to their 
public devotions. 


®8 See again as before further on 
im n. 44. in p.272. Ἔτι παρακαλοῦμέν 
oe, K.T.X. 

59 Primitive Christianity, part 3. 
ch. 2. p. 242. (p. 286.) We Chris- 
tians, says Cyprian, &c. 

60 Vid. Pass. Cypr. (p. 12.) Nullos 
alios Deos novi, nisi unum et verum 
Deum, qui fecit ceelum, et terram, 
et mare, et que in eis sunt omnia. 
Huic Deo nos Christiani deservi- 
mus; hune deprecamur, diebus ac 
noctibus, pro nobis, et pro omnibus 
hominibus, et pro incolumitate ip- 
sorum Imperatorum, 

5! Dialog. cum Tryph. (p. 254 b.) 


Ὑπὲρ ὑμῶν, καὶ ὑπὲρ τῶν ἄλλων 
ἁπάντων ἀνθρώπων τῶν ἐχθραινόντων 
ἡμῖν εὐχόμεθα.---Τ 014. (p. 323 6.) Εὐ- 
χόμεθα ὑπὲρ ὑμῶν, ἵνα ἐλεηθῆτε ὑπὸ 
τοῦ Xpiorov.—Ilbid. (p. 363 d.)’ Αδια- 
λείπτως καταρᾶσθε αὐτῷ τε ἐκείνῳ καὶ 
τοῖς ἀπ᾽ αὐτοῦ, πάντων ἡμῶν εὐχο- 
μένων ὑπὲρ ὑμῶν καὶ ὑπὲρ πάντων 
ἁπλῶς ἀνθρώπων, ὡς ὑπὸ τοῦ Χριστοῦ 
ἐδιδάχθημεν. 

62, L. 3. 6. 46. (pi 270. 7 ΝΟΕ 
autem precamur non perseverare eos 
in fovea, quam ipsi foderunt, sed 
segregari ab hujusmodi matre.. . et 
legitime eos generari, conversos ad 
ecclesiam Dei, &c. . 


ιν 








§ 21. 


consecration prayers. 333 


Tertullian® tells the Heathen, ‘ they were taught by the 
Scriptures, which they themselves might read, to exhibit a more 
than ordinary kindness toward men, in praying to God for their 
enemies, and wishing all good to their persecutors. For they had 
no greater enemies or persecutors in those days than those very 
emperors for whom they made supplications to God © as oft as 
they met in public, and for their officers, and for the state of the 
world, and for the peace and tranquillity of their affairs, and for 
the duration of their empire.’ Arnobius® says, ‘ their churches 
were oratories, wherein they prayed for peace and pardon, for 
the magistrates and princes, for their armies, for their friends, 
and for their enemies.’ St. Austin © particularly notes, ‘ that the 
priest was wont to exhort the people at the altar to pray for 
unbelievers, that God would convert them to the faith. And 
again 7, ‘When does not the Church pray for infidels and her 
enemies, that they may believe” In like manner Pope Ce- 
lestine® says, ‘the whole Church prayed with the priest for 
infidels, that faith might be given unto them; for idolaters, 
that they might be delivered from the errors of their impiety ; 
for Jews, that, the veil being taken away from their heart, the 
light of truth might appear unto them; for heretics, that they 
might repent by returning to the Catholic faith; for schismatics, 


63 Apol. c. 31. (p. 27¢.) Quiergo ch. τ. s.3. p. 225. n.20. Audis 


putaveris nihil nos de salute Cesa- 
rum curare, inspice Dei voces, literas 
nostras:....scitote ex illis precep- 
tum esse nobis, ad redundantiam 
benignitatis, etiam pro  inimicis 
Deum orare, et persecutoribus nos- 
tris bona precari. Qui magis ini- 
mici et persecutores Christianorum, 
quam de quorum majestate conve- 
nimur in crimen? Sed etiam nomi- 

natim atque manifeste, Orate, in- 
quit, pro regibus, et pro principibus, 
et potestatibus, ut omnia tranquilla 
sint vobis. 

64 Tbid. c. 39. (p. 31 a.) Coimus 
[8]. in coetum et congregationem 
ut] ad Deum, quasi manu facta, 
precationibus ambiamus..... Ora- 
mus etiam pro imperatoribus, pro 
ministris eorum ac potestatibus, pro 
statu szculi, pro rerum quiete, pro 
mora finis. 

65 Cont. Gent. 1. 4. p. 181. 
before, s. 15. p. 309. n. 69. 

66 Ep. 107. ad Vital. See before, 


See 


sacerdotem Dei ad altare exhortan- 
tem populum Dei orare pro incre- 
dulis, ut eos Deus convertat ad fi- 
dem, &c. 

67 De Dono Perseverantie, c. 23. 
(t. το. p. 855 f.) Quando enim non 
oratum est in ecclesia pro infide- 
libus atque inimicis ejus ut cre- 
derent ? 

683 Ep.1. ad Episcopos Galliz, Ἂς 
wap; Crabu- CC. 4. 1.0p..525.).. 
Deena et precantur, ut infideli- 
bus donetur fides, ut idololatree ab 
impietatis suze liberentur errore, ut 
Judzis, ablato cordis velamine, lux 
veritatis appareat, ut heeretici Catho- 
licze fidei perceptione resipiscant, ut 
schismatici spiritum redivive chari- 
tatis accipiant, &c. [The passage 
as cited is not found in Labbe, (t. 

p.1611.), but is given by Justel- 
lus, Biblioth. Jur. Canon. (t. τ. p. 
218. im.) in the same words.—See 
the latter part of the next note. 


Ep. | 


334 The oblation and ΧΥ. τ. 
that they might receive the spirit of charity, reviving from the 

dead.’ And the same is repeated by Gennadius, or whoever 

was the author of the book De Ecclesiasticis Dogmatibus®, 

under the name of St. Austin. And in both places it is said 

‘that this practice was derived from the Apostles, and uni- 
formly observed in the whole Catholic Church throughout the 
world. Nay, it is evident they prayed for many heretics, 

whom they looked upon as guilty of the sin against the Holy 

Ghost. For they did not esteem that sin absolutely unpardon- 

able, but only punishable in both worlds, on supposition that 

men did not repent of it. Therefore St. Austin7° and others 

say, they prayed that they might repent and be saved; and 
accordingly admitted them to the peace and communion of the 
Church upon their repentance. In a word, as Chrysostom?! 
says, ‘they prayed for the whole world without exception ;’ 
they prayed that all men whatsoever might be converted. 

292. Next after heretics and unbelievers, prayer is made in 
the Constitutions 72 ‘ for the catechumens of the Church, that God 
would perfect them in the faith; for the energumens, that 
were vexed with evil spirits, that God would cleanse and 
deliver them from the power and agitation of the wicked 
one; and for the penitents, that God would accept their re- 
pentance, and pardon both them and the whole Church what- 


For the ca- 
techumens, 
energu- 
mens, and 
penitents. 


ever offences they had committed against him.’ 


69 C.30. [Int. Oper. Aujustin. juxt. 
Ed. Froben. Basil. 1541. (t. 3. p. 
200.), where the chapter is intitled 
Preces Sacerdotum, and reads as 
follows: Obsecrationum quoque sa- 
cerdotalium sacramenta respicimus, 
que ab Apostolis tradita in toto 
mundo atque in omni Catholica ec- 
clesia uniformiter celebrantur, ut 
legem credendi lex statuat suppli- 
candi. Cum enim sanctorum ple- 
bium presules mandata sibimet le- 
gatione fungantur apud Divinam 
clementiam, humani generis agunt 
causam, et, tota sibi ecclesia conge- 
miscente, postulant et precantur, &c. 
—The same will be found in later 
editions of this Father, but is omit- 
ted by the Benedictines in their edi- 
tion of this Tract, (Oper. Augustin. 
t. 8. append. p. 79 a.) who reject 
this chapter and some others as 
contra manuscriptorum fidem inter- 
jecta. See their Admoitio in Libros 


Whence we 


Citatos. ‘They publish it however, 
as part of Pope Celestine’s Epistle 
to the Bishops of Gaul. See c. 11. 
entitled Catholice Ecclesie Oratio- 
nes ad Deum, (t. 10. append. p. 
134 b.) where the same words occur 
as cited in the preceding note. Ep. } 

70 Retractat. 1.1. ¢.19. (t. 1. pe 
31 a.).... Quoniam de quocunque 
pessimo in bac vita constituto non 
est utique desperandum; nec pro 
illo imprudenter oratur, de quo non 
desperatur. 

71 Hom. 6. in 1 Tim. p. 1550. (t. 
II. p. 579 a.) Καὶ τοῦτο ἴσασιν οἱ 
μύσται, πῶς καθ᾽ ἑκάστην ἡμέραν γί- 
νεται, καὶ ἐν ἑσπέρᾳ, καὶ ἐν πρωϊᾳ" 
πῶς ὑπὲρ παντὸς τοῦ κόσμου, καὶ βα- 
σιλέων, καὶ πάντων τῶν ἐν ὑπεροχῇ 
ὄντων, ποιούμεθα τὴν δέησιν. 

72 See still further on in n. 44. p. 
272. Ἔτι παρακαλοῦμέν σε, κιτ.λ.» 0 
the left hand column. 





§ 22, 23. 335 


consecration prayers. 


may observe, that these several orders were three distinct 
times prayed for in divine service; first, im the prayers that 
were said for them in their presence, in the first service, called 
the service of the catechumens; secondly, in the deacon’s bid- 
ding-prayer for the whole state of the Church before the 
oblation ; and now again, thirdly, after the oblation, when all 
orders of men were prayed for at the sacrifice of the altar. 
This last is particularly noted by St. Austin7?, who says, ‘ the 
priest at the altar was used to exhort the people to pray for 
the catechumens, that God would inspire them with a desire 
of regeneration.’ And so it is said by Celestine 73, and Gen- 
nadius74, in the same words, ‘that they prayed for the lapsers, 
that God would grant them the remedy of repentance; and 
for the catechumens, that God would bring them to the sacra- 
ment of baptism, and open to them the great treasure of his 
heavenly mercy.’ 

23. In the next place they prayed ‘ for health and provision ; For health- 
for the temperature of the air, and the increase of the fruits of ate 
the earth, as the Constitutions 75 word it, ‘that they, partici- seasons. 
pating of the good things which God bestows upon men, might 
without ceasing praise him, who giveth food to all flesh.’ St. 
Chrysostom, among other particulars of this prayer, notes the 
same, when 76 he says, they prayed for the earth and sea, for 
the air, and for the whole world. And though Tertullian does 
not particularly speak of this prayer, yet he intimates in gene- 
ral, that they were used to pray for temporal blessings, and 
among these for rain, as in the German expedition of Marcus 
Aurelius, when his army was saved from perishing for want of 
water by the prayers of the Christians7’, which never failed to 
drive away drought upon other occasions. The like observation 


See before, 


72 Ep. 107. ad Vital. 
ΠῚ ἘΞ 5. p: 228... 20. 


73 Ep. 1. ad Gallos. Ὁ: 11. See 
Ss. 21. ἢ. 68, preceding. 
74 De Eccles. Dogmat. c. 30. 


(Celestin. Ep. ut supra. int. Cee 
Augustin, t. 10. append. p. 134 b.).. 

Ut lapsis peenitentize remedia con- 
ferantur, ut denique catechumenis 
ad regenerationis sacramenta per- 
ductis ccelestis misericordie aula 
reseretur. See n. 69, preceding. 


75 As before, just afterward in 
n. 44. p. 272. Ἔτι προσφέρομέν σοι, 
x.7.A., left hand col. 

76 Hom. 2. in 2 Cor. p. 745. (t. 
10. p. 440 8.). . Ὑπὲρ γῆς καὶ 
θαλάσσης, ὑπὲρ acon, ὑπὲρ γῆς ol- 
κουμένης ἁπάσης. κελευόμεθα προσιέ- 
ναι τῷ φιλανθρώπῳ Θεῷ. 

77°Ad Scapul. ec. 4. (p- 71 b.) 
Quando non geniculationibus et je- 


junationibus nostris etiam siccitates 


sunt depulsz ? 


Forall their 
absent bre- 
thren. 


Concluding 
with a dox- 
ology to 
the whole 
Trinity. 


336 The oblation and 


is made by Cyprian’’, ‘ that they offered continually supplica- 
tions and prayers night and day for victory over their enemies, 
for obtaining rain, for averting or moderating all adversities, 
and for the peace and safety of the public.’ Which being their 
continual prayer night and day, it is not to be doubted but 
that it was part of those prayers, which they now more 
solemnly offered at the altar. 

24. The last petition mentioned in the Constitutions’® ‘1s for 
all those that upon just and reasonable cause were then absent 
from the assembly, that God would preserve both the absent 
and present in godliness, and keep them without change, 
blame, or rebuke, and finally gather them all into the king- 
dom of his Christ, the universal King, and God of all things in 
nature both visible and invisible.’ The like petition is men- 
tioned by Chrysostom in one of his Homilies upon St. Mat- 
thew 79, according to the old translation of Anianus: ‘ The 
priest,’ says he, ‘when he stands at the altar, bids us give 
thanks, for the whole world, for those that are absent and 
those that are present, for those that are gone before us, and 
those that shall be after us, while the sacrifice lies upon the 
altar.’ 

25. The conclusion of this long prayer in the Constitutions °° 
is a doxology to the whole Trinity: and this was of old the 
constant custom of the Church, as is evident from what has 
been largely discoursed before 51, both concerning the adora- 
tion of the whole Trinity, as the true and only object of divine 
worship, and also concerning the use of divine hymns and 
doxologies to the Father, Son, and Holy Ghost. Of which 
I need say no more in this place to confirm the order laid 


ΧΥ. ἢ]. 


77 Ad Demetrian. p. 193. (p- 134.) 

. Pro arcendis hostibus et imbri- 

bus impetrandis, et vel auferendis 

vel temperandis adyersis, rogamus 
semper et preces fundimus, &c. 

78 As just before, in the last co- 
lumn of n. 44. p. 272. 

79 Hom. 26. in Matth. p. 259. 
[See the Latin Edition, Paris. 1588. 
(t. 1. p. 212 a. 11.) and the original 
Edition of Duczeus in Latin only, 
Paris. 1613. 6 tom. fol.] Idcirco 
enim altari assistens sacerdos, pro 
universo orbe terrarum, pro absen- 


tibus atque presentibus, pro his, qui 
postea futuri sunt, sacrificio illo pro- 
posito, Deo nos gratias jubet offerre. 
| According to the Ed. Bened. Hom. 
25. al. 26. (t. 7: P- 311 a.).. «Ὁ ἱερεὺς 
ὑπὲρ τῆς οἰκουμένης, ὑπὲρ τῶν νῦν, 
ὑπὲρ τῶν γεννηθέντων τῶν ἔμπροσθεν, 
ὑπὲρ τῶν μετὰ ταῦτα ἐσομένων εἰς 
ἡμᾶς, εὐχαριστεῖν κελεύει τῆς θυσίας 
προκειμένης ἐκείνης. 

80 As before, at the bottom of 
p. 272. 

81 Β, 12. oer v. 4, p. 288. B. 14. 
ch, 2.8. 1. Vil5. Pp. 25. 


δ 24, 25, 26. consecration prayers. 337 


down in the Constitutions, save only to observe, that two of 
the most ancient writers we have, Irenzus 89 and Tertullian 81, 
do both mention one part of this doxology as particularly used 
at the consecration of the eucharist. Irenzeus says, the Valen- 
tinians made it an argument for their ones that the Catholics 
used to say, Els αἰῶνας τῶν αἰώνων, in their eucharistical service, 
referring to the last words of this doxology, World without 
end. And Tertullian 8? particularly asks those who frequented 
the Roman games, ‘ How they could give testimony to a gladia- 
tor with that mouth wherewith they had answered Amen! at 
the eucharist? or say World without end! to any other but 
Christ their God?’ Implying, that the glorification of Christ 
with this doxology was then a noted close of the consecration- 
prayer, as the Author of the Constitutions represents it. 

26. And from this passage of Tertullian it is no less apparent To which 
that the people were used to subjoin their Amen! to the end the pei 
of this prayer. Which was a custom as ancient as the Apostles. voice 
For St. Paul seems plainly to allude to it: (1 Cor. 14, 16.) eee 
“ When thou shalt bless with the spirit, (that is, bless the 
cup of blessing, or the eucharist, in an unknown tongue,) how 
shall he that occupieth the room of the unlearned say Amen! 
at thy giving of thanks, seeing he understandeth not what thou 
sayest?” Justin Martyr 88, in describing the Christian rites in 
celebrating the eucharist, takes notice of this among the rest, 
that when the president had ended his prayers and thanks- 
givings over the bread and wine, all the people assented with 
their acclamations, saying, Amen! And Dionysius of Alex- 
andria 8*, speaking of one who had never been truly baptized, 
but had often notwithstanding been partaker of the eucharist, 
says, ‘ they would not rebaptize him, because he had for a 
long time heard the thanksgiving, and joined with the people 


80 L. 1. 6.1. (p. 16.4.) ᾿Αλλὰ καὶ 
ἡμᾶς ἐπὶ τῆς εὐχαριστίας λέγοντας, 
Eis τοὺς αἰῶνας τῶν αἰώνων, ἐκείνους 
τοὺς αἰῶνας σημαίνειν. 

81: De Spectacul. c. 25. (p- 
83 b.) Quale est .... ex ore, quo 
Amen in sanctum protuleris, gla- 
diatori testimonium reddere? Εἰς 
αἰῶνας ἀπ᾽ αἰῶνος alii omnino dicere, 
nisi Deo [et] Christo ?—See Chry- 
sost. Hom. 35. in 1 Cor. in the next 

BINGHAM, VOL. Y. 


section, n. 85, following. 

82 See the preceding note. 

88 Apol. 2. See before, ch. 3. 
8.0. p. 292. the last clauses of n. 8. 
Οὗ συντελέσαντος, k.T. 2X. 

St Ane Baseb.o1..7. ot. Ὁ». (Vat 
Ῥ. 330. 13.) Evyapiotias γὰρ ἐπα- 
κούσαντα, καὶ συνεπιφθεγξάμενον, TO 
PND sesicuhens οὐκ ἂν ἐξ ὑπαρχῆς [8]. 
ἀρχῆς] ἀνασκευάζειν ἔτι τολμήσαιμι. 


Ζ 





The oblation and 


338 ΧΥ. 2 


in the common Amen!’ And so Chrysostom 85, interpreting 
those words of the Apostle, “" How shall he that occupieth the 
room of the unlearned say Amen! at thy giving of thanks, 
seeing he understandeth not what thou sayest?” plainly refers 
to this custom: for he says, ἰδιώτης, which we render, un- 
learned, signifies a private man or lay-man: ‘And if thou 
blessest in an unknown tongue, not understanding what thou 
sayest, nor being able to interpret it, the layman cannot 
answer, Amen! for he not hearing those words, World with- 
out end, which is the close of the thanksgiving, cannot say 
Amen!’ Where we may observe, both that the consecration- 
prayer ended with a known doxology to the Holy Trinity, 
whereof those words, World without end, were a part; and 
that the people hearing them answered, Amen! 
27. There is no mention made in the Constitutions of the 
formal rehearsing either of the Creed or the Lord’s Prayer in 
pee - this place immediately after consecration: and the reason is, 
had made it that when that author made his collections, it was not yet be- 


Then fol- 
lowed the 
Creed in 


Ait come the custom to use the Creed in any other service, but 
turgy. only that of baptism, in any Church whatsoever. The first 


that brought the rehearsing of the Creed into the liturgy was 
Peter Fullo, bishop of Antioch, about the year 471. And 
after that, about the year 511, Timotheus, bishop of Constan- 
tinople, brought it into use in the liturgy of that Church, as 
we learn from the history of Theodorus Lector’®. After that 
we find it mentioned in the Council of Constantinople’? under 
Mennas, anno 536, as being rehearsed according to custom be- 
tween the reading of the Gospel and the diptychs. After this, 
about the year 589, it was brought into the Spanish Church, 
at the petition of King Reccaredus, by the order of the third 
Council of Toledo**, and that after the example of the Eastern 


8 Hom. 35. in 1 Cor. p. 640. 
(t. το. p. 325 ἃ.) ᾿Ιδιώτην δὲ τὸν 
λαϊκὸν λέγει, καὶ δείκνυσι καὶ αὐτὸν 
οὗ μικρὰν ὑπομένοντα τὴν ζημίαν, ὅταν 
τὸ ᾿Αμὴν εἰπεῖν μὴ δύνηται" ὃ δὲ λέγει 

~ , ΄σ ΄ 
τοῦτό ἐστιν ἂν εὐλογήσῃς τῇ τῶν 

, ~ > ION , ΄ 
βαρβάρων φωνῇ, οὐκ εἰδὼς τί λέγεις, 

“ , 
οὐδὲ ἑρμηνεῦσαι δυνάμενος, οὐ δύναται 
ε na 1? \ ε τῷ ΤΡ > 
ὑποφωνῆσαι τὸ ᾿Αμὴν ὁ λαϊκός" ov 
γὰρ ἀκούων τὸ, Εἰς τοὺς αἰῶνας τῶν 
ie a > ΕΥ̓ ΄ > ‘4 \ 
αἰώνων, ὅπερ ἐστὶ τέλος, οὐ λέγει τὸ 

᾿Αμήν. 


86 L.2.(v.3. p.578. 17.) Τιμόθεος 
τὸ τῶν τριακοσίων δέκα καὶ ὀκτῶ πα- 
τέρων τῆς πίστεως Σύμβολον Kal 
ἑκάστην σύναξιν λέγεσθαι παρεσκεύ- 
acev.—Et infra (ibid. p. 582. 4.) 
Πέτρον φησὶ τὸν Kvadea 
ἐν πάσῃ συνάξει τὸ Σύμβολον λέ- 
γεσθαι. 

87 Act. τ. p. 41. Edit. Crabb., quae 
est Act. 5. Edit. Labb. See before, 
s. 18. p. 329. ἢ. 46. 

88 C, 2. (t.5. p. 1009 6.) Consultu 


εὖ δ δ᾽ ὦ ὁ 


: 


ἵ § 27, 28. consecration prayers. 339 


Churches: and then it was ordered to be said with a loud 
voice after the consecration, immediately before the Lord’s 
Prayer, to be an instruction, and declaration of the people’s 
true faith, who were lately converted from Arianism, and to 
prepare their hearts, thus purified by faith, to the following 
reception of the body and blood of Christ. It was not thus 
used in the Gallican Liturgy till the time of Charles the 
Great, nor in the Roman Liturgy till the beginning of the 
eleventh century, as I have more fully showed*9 in a former 
Book. But as it had earlier admittance in the Spanish 
Churches, so the rehearsal of it appears to have been ap- 
propriated to the time after consecration, between that and 
the Lord’s Prayer, which in most Churches they were used to 
repeat also toward the conclusion of these prayers following 
the oblation. 

28. For though there be no mention made of the Lord’s ae the 


’ 


- . a ° . ‘ . ras 
Prayer in this part of the service in the Constitutions, (as pro- Prayer. 


bably not in use in that Church whence the author made his 
collections,) yet we are assured it was almost generally used in 
all Churches. For not only the forementioned Council of 
Toledo, and the fourth of the same name, speak of the 
Lord’s Prayer as coming before the reception of the bread and 
wine in the Spanish churches; but St. Austin?! says, the whole 
Church almost concluded the oblation-prayers with it. And I 
have already confirmed his observation from several other 
passages of St. Chrysostom, and Cyril of Jerusalem, and St. 
Jerom, and Gregory the Great®?, who was also of opinion 
that the Apostles used no other prayer to consecrate the eucha- 





... Reccaredi Regis sancta constituit 
synodus, ut per omnes ecclesias 
Hispanie et [al.vel] Galliciz, secun- 
dum formam Orientalium ecclesia- 
rum, Concilii Constantinopolitani, 
hoc est, centum quinquaginta epi- 
scoporum Symbolum fidei recitetur: 
et priusquam Dominica dicatur ora- 
tio, voce clara predicetur, [al. populo 
decantetur] quo fides vera manifesta 
sit et testimonium habeat, &c. 

89 B. 10. ch. 4. 8. 17. V.3. Ὁ. 542. 

90 C. 17. [al. 18.] (t.5. p. 1711 Ὁ.) 
Nonnulli sacerdotes post dictam 
orationem Dominicam statim com- 


municant, et postea benedictionem 
in populo dant: quod deinceps in- 
terdicimus: sed post orationem Do- 
minicam, et conjunctionem panis et 
calicis, benedictio in populum se- 
quatur, et tune demum corporis ac 
sanguinis Domini sacramentum su- 
matur. 

91 Ep. 59. [4]. τ49.1 ad Paulin. 
(t. 2. p. 509 c.)... Quam totam peti- 
tionem fere omnis ecclesia Dominica 
oratione concludit. 

92 See these cited at large, b. 13. 
ch. 7. 8. 3. V. 4. Pp. 483. nn. 72; 84. 


% 2 


340 The oblation and XV. iil. 
rist 95 but the Lord’s Prayer. In which he was something sin- 
gular: for there is little question but that the Apostles conse- 
crated it, as the Lord had done before them. As to the 
practice of the Church in using the Lord’s Prayer at this 
time, Optatus®! says it was become so customary by neces- 
sary prescript that the Donatists themselves did not pretend 
to omit it. And in some of the French Councils®® an order 
was made, that no layman, even of those that did not commu- 
nicate, should leave the assembly before the Lord’s Prayer 


was said. 


Absolution 90, It appears from the last mentioned place of Optatus, 
of pen’em'S that when any penitents were to receive a solemn absolution in 


Ἔν pa the African Church, it was usually given them about this time, 
Prayer,with between the offering of the oblation and the Lord’s Prayer. 
cia For he tells the Donatists% that the very moment after they 
one had given penitents imposition of hands and pardon of sins, 
they were obliged to turn to the altar and say the Lord’s 
Prayer. Which implies that absolution was commonly given 
at this season. And here we may suppose several of those 
prayers of thanksgiving or benediction, mentioned in the 
seventh and eighth books of the Constitutions, to have had 
ΡῈ their place; such as the benediction of the holy oil, and the 
thanksgiving for the first-fruits of the earth” ; there being no 
time more proper for such things than the time of the oblation. 
But as nothing is said positively and expressly of this matter, 
I only mention it by way of conjecture. 


Benedic- 30. But there is more evidence of another sort of benediction 
ΩΣ ΕΗ following the Lord’s Prayer in many of the Western Churches. 
Prayer. For the third Council of Orleans9% has a canon which orders 


all laymen to stay till they had heard the Lord’s Prayer, and 
received the bishop’s benediction. Cardinal Bona? under- 


93 Vid. Greg. M. 1. 7. Na 64. See 
before, s. 12. p. 501. n. 

91 77. 0657 meen: ee following. 

% See ἢ. 93, following. 

96 L.2. p.57- (Ρ. 52) Inter vicina 
momenta, ΠΝ manus imponitis, et 
delicta donatis, mox, ad altare con- 
versi, Dominicam orationem preter- 
mittere non potestis. 

97 Vid. Constit. Apost. 1. 7. ¢. 42. 
[al. 43.] (Cotel. ν. τ. p. 380.) Περὶ 


χρίσματος τοῦ μυστικοῦ ἐλαίου εὐχα- 
toria.—L. 8. ὁ. 40. (ibid. p. 417.) 
Ἐπίκλησις ἐπὶ ἀπαρχῶν. 

98. Ὁ. 28. ((. 5. p. 302 6.) De missis 
nullus laicorum ante discedat, quam 
Dominica dicatur oratio, et si epi- 
scopus fuerit prasens, ejus bene- 
dictio expectetur. 

99 Rer. Liturg. 1.2. c.16. n.2. 
[n. 3?] (p.316.) Hune ritum igno- 
rantes, &c. 





ee es ee 


§ 29, 30. 





consecration prayers. 941 


stands this of the final benediction, which followed the commu- 
nion: but Mabillon more truly interprets it of the benediction 
before communion!, immediately following the Lord’s Prayer. 
Concerning which there is a canon in the Council of Toledo?, 
which censures some priests for communicating immediately 
after the Lord’s Prayer, without giving the benediction to the 
people; and orders, that for the future the benediction should 
follow the Lord’s Prayer, and after that the communion. And 
by this we are to interpret some other canons of the Councils 
of Agde® and Orleans*, which order the people ‘not to depart 
till the bishop has given his benediction.’ Which is to be 
understood of the benediction before the communion, and not 
that which came after it. And this agrees with the order in 
the Constitutions; where, after the long prayer of the conse- 
eration and oblation is ended, the bishop is appointed to give 
this short benediction, The peace of God be with you all. 
And then after the deacon has rehearsed a bidding-prayer, 
much to the same purpose with the former, for the whole 
Church, and every order in it, and particularly for the sacrifice 
then offered, that God would receive it to his altar in heaven 
for a sweet-smelling savour by the mediation of Christ, the 
bishop again recommends the people to God in another prayer ὅ, 
which the Greeks call παράθεσις, and the Latins commendatio, 
and benedictio, the commendation, or benediction, beseeching 
God to sanctify their bodies and souls, and to make them 
worthy of the good things he has set before them; which 
relates both to their worthy reception of the eucharist, and 
their obtaining eternal life. This is what I conceive those 
Latin Councils call the bishop’s benediction, of which there are 
some instances in the Mosarabic Liturgy, and many more in 


' De Liturg. Gallican. 1. 1. c. 4. 


dictis locis intelligitur, &c. 
n. 14. (p. 35.) De missis nullus laico- 


2 Tolet. 4. c. 17. [al.18.] See be- 





rum, &c. Walafridus id interpreta- 
tur de oratione, que post commu- 
nionem dicitur. At repugnant verba 
Concilii Toletani, aliorumque. In 
Missali Mozarabico benedictio ubi- 
que communioni premittitur, item- 
que in Gallicano passim apud Tho- 
masium : et hactenus benedictio epi- 
scopalis ante communionem datur. 
Quippe licebat iis, qui non commu- 
nicabant, accepta benedictione, ante 
communionem discedere, ut ex pre- 


fore, s. 28. n. go, preceding. 

3 C. 47. (t.4. p.1391 a.) Missas 
die Dominico a szcularibus totas 
teneri speciali ordinatione preecipi- 
mus: ita ut ante benedictionem sa- 
cerdotis egredi populus non pre- 
sumat. 


4 Aurelian. 3. c. 28. See ἢ. 98, 
preceding. 

° L. 8. c.13. See before, gs. 1. 
p- 274, the second column of 


N. 45- 


342 XV. iii. 
the old Gothic and Gallican Missals lately published by Mabil- 

lon, [De Liturgia Gallicana, 8.6. Paris. 1685. 4to.| where 

the prayer that follows the collect after the Lord’s Prayer is 
always styled, [as at the 214th page of that work,] Benedictio 
Populi, the Benediction of the People: and these are com- 
monly different prayers, composed with some respect to the 
several festivals to which they were appropriated, like the 
Collects before the Epistles and Gospels in our present Liturgy. 

But I return to the ancient service. 


The oblation and 


oF she. tee 31. There is one petition in the deacon’s bidding-prayer after 
ee the consecration in the Constitutions®, which is not to be passed 
J over in silence; that is, ‘that God would receive the gift that 
Pon was then offered to him, to his altar in heaven as a sweet- 


smelling savour, by the mediation of his Christ.’ This form 
seems as ancient as Ireneeus: for he says ®, ‘ We have an altar 
in heaven, and thither our prayers and oblations are directed.’ 
And so it is in all the Greek Liturgies, with a small variation ; 
and frequently in the Mosarabie Liturgy’, and the old Gothie 
Missal published by Mabillon*, there are prayers for the 


5 L. 8. 6.15. See before,.s: Σ. p. 
274, the first part of n. 45. 

6 L. 4. c. 34. (p. 328. 9.) Est ergo 
altare in ccelis, illuc preces nostre 
et oblationes diriguntur. 

7 Miss. Mozarab. in Natal. Dom. 
cited by Bona, Rer. Liturg. 1. 2. ¢. 
13. n.5.(p.310.) Ita sepius in Mo- 
zarabico.—In Die Natalis Domini: 
In altare tuum panis ac vini holo- 
causta proponimus, rogantes, ut has 
hostias Trinitas indivisa sanctificet. 
—Dominica secunda, post octavam 
Epiphanie : Quesumus, ut obla- 
tionem hane Spiritus tui permixtione 
sanctifices, et corpus ac sanguinem 
Domini nostri Jesu Christi plena 
transformatione conformes. — Do- 
minica 5.: Ut has hostias intendas 
propitius, sanctifices, et benedicas.— 
Dominica t. Quadragesime: Emitte 
Spiritum tuum de sanctis celis tuis, 
quo sanctificentur oblata. — Domi- 
nica 3.: Digneris hee oblata sanc- 
tificare.—In die Paschatis: Ut hie 
panis cum hoc calice in Filu tui 
corpus ac sanguinem, te benedicente, 
ditescat.—Dominica 3. post Pascha: 
His sacrificiis propitiatus illabere, 
hisque benedicturus descende. 


8 De Liturg. Gallican. 1. 3. Miss. 
11. in Festo Assumptionis: (p. 
214.) Post Mysterium descendat, 
Domine, in his sacrificiis tuze bene- 
dictionis coternus et cooperator 
Paraclitus Spiritus: ut oblationem, 
quam tibi de tua terra fructificante 
porrigimus, ccelesti permuneratione 
[leg. permutatione], te sanctificante, 
sumamus; ut translata fruge in cor- 
pore, calice in cruore, proficiat me- 
ritis, quod obtulimus pro delictis, 
&c.—Ibid. Miss.7. in Circumcisione: 
(p. 202.) Hoc sacrifictum suscipere 
et benedicere et sanctificare digneris, 
ut fiat nobis eucharistia legitima, 
&c.—Ibid. Miss. 20. in Cathedra 
Petri: (p. 228.) Immittere digneris 
Spiritum tuum Sanctum super hee 
solemnia: ut fiat nobis legitima 
eucharistia in tuo, Filiique tui no- 
mine, et Spiritus Sancti, &c.—Ibid. 
Miss. 65. in Festo Leudegarii: (p. 
285.) Descendat hic benedictio tua 
super hune panem et calicem in 
transformatione Spiritus tui Sancti; 
uti hee benedicendo benedicas, 
sanctificando sanctifices, &c.—Ibid. 
Miss. 77. Dominicalis: (p. 296.) 
Per quem [Jesum Christum] te, 








rr a 








consecration prayers. 942 


descent of the Holy Ghost to sanctify the gifts, and make 
them the body and blood of Christ, even after the repetition 
of the words, This is my body, and, This is my blood: which 
evidently shows that the ancient formers of the liturgy did 
not think the consecration to be effected by the bare repetition 
of those words, but by prayer for the descent of the Holy 
Ghost upon the elements of bread and wine. And it is very 
remarkable, that even in the present Canon of the Roman 
Mass 9 there is still such a prayer as this remaining after what 
they call consecration: the priest offering the Host says, ‘ Be 
pleased to look upon these things with a favourable and pro- 
pitious eye, as thou wert pleased to accept the gifts of Abel thy 
righteous servant.’ He adds, ‘We beseech thee, Almighty 
God, to command that these things may be carried by the 
hands of thy holy angels to thy altar on high.’ Concluding, 
‘By Christ our Lord, by whom thou dost always create, 
sanctify, quicken, and bless these good things unto us.’ 

These words in this prayer, as our polemical writers 10 have 
rightly observed, were used before transubstantiation was 
invented, and when the consecration was thought to be made 
by prayer, and not barely by pronouncing the words, This is 
my body. And then they were good sense, when they were 
said over bread and wine, to consecrate them into the memorial 
and symbols of Christ’s body and blood. But now they are 
become absurd and contrary to the primitive intention. For 
how can the real body and blood of Christ be called these gifts ? 
Or be compared to the sacrifice of Abel, who offered a beast? 
How can men pray, without indignity to the Son of God, that 
the sacrifice of God’s only Son may be as acceptable to God as 
the sacrifice of Abel was? Or how does Christ, who sits at the 


Pater Omnipotens, deprecamur: ut 
supraposita altario tuo munera letus 
aspicias : atque hac omnia obumbres 
Sancti Fili tui Spiritu: ut quod ex 
hac tua benedictione acceperimus, 
eternitatis gloria consequamur. 

9 Missal. Rom. in Can. Miss. p. 
300. Antwerp. 1574. (Paris. 1739. 
8vo. p. 228.) Supra que propitio 
ac sereno vultu respicere digneris, 
ut accepta habere dignatus es mu- 
nera pueri tui justi Abel. . Supplices 
te rogamus, Deus Omnipotens, jube 


hee perferri per manus sancti angeli 
tui in sublime altare tuum.... Per 
Christum Dominum nostrum, per 
quem, Domine, hec omnia semper 
nobis bona creas, sanctificas, vivifi- 
cas, benedicis. 

10 See Du Moulin, Novelty of Po- 
pery, Tenth Controversy of Book 7, 
ch. 5. (p. 730.) Neither do the 
Fathers only speak so, &c.—See 
also his Buckler of Faith. (p. 510.) 
For after the words of consecration, 
&e. 


944 The oblation and Χγ. αι: 
right hand of the Father, need the mediation of angels to be 
carried or presented to his Father at the heavenly altar? With 
what propriety of speech can Christ be called all these good 
things? and, the good things which God createth always, 
and quickeneth and sanctifieth always? Doth God create, 
and quicken, and bless Jesus Christ by Jesus Christ? It is 
proper to say all this of the gifts, supposing them still to be real 
bread and wine: but altogether improper, if they are transub- 
stantiated into the natural flesh and blood of Christ. Whence 
we may conclude, that the first compilers of this prayer knew 
nothing of the new doctrine of transubstantiation, which makes 
this prayer absurd in every syllable of it; to enter here no 
further upon a debate concerning the change which is made in 
the elements by consecration, which every one knows where to 
find discussed at large in our polemical writers, and something 
will be said of it hereafter 11, under the head of adoration. 





Oftheform 32. Immediately after the benediction of the bishop, the 

Sancta 3 : y ὃ 3 ὃ ᾿ P 

Sanctis! Geacon, in the Constitutions 132, is appointed to say, Πρόσχωμεν, Ἵ 
ee Let us give attention! And then the bishop, calling to the Ἷ 
ry ie to people, says, “Ayia τοῖς ἁγίοις, Holy things Jor those that are 
Eee holy! To which the people answer, ‘ There is one holy, one 


Lord, one Jesus Christ, to the glory of God the Father, who is 
blessed for ever, Amen! Glory be to God in the highest, and 
on earth peace, good will towards men. Hosanna to the Son 
of David. Blessed be God the Lord, that came in the name of 
the Lord, and appeared unto us; Hosanna in the highest!’ 
Cyril of Jerusalem 15. takes notice of one part of this in the 
Church of Jerusalem, where it came immediately after the 
Lord’s Prayer. ‘ After that,’ says he, ‘the priest says, Holy 
things for holy men. Holy are the elements which lie before 
us, when they have received the illapse of the Holy Ghost 
upon them. Holy are ye also, when ye are endowed with the 
Holy Ghost: and therefore holy things agree to holy men. 


ξάμενα ᾿Αγίου Πνεύματος. ἽΑγιοι καὶ 
ὑμεῖς, Πνεύματος" “Ayiou καταξιωθέντες. 


1 See ch. 5. 5. 5, following. 
12 Ubi supra. See s.1. p. 275; 


the last part of ἢ. 45. ‘O διάκονος 
λεγέτω, κ.τ.λ. 

13 Catech. [23.] Mystag. v. n. 16. 
fal. 19.] (P. 331 a.) Mera ταῦτα 
λέγει 0 ἱερεὺς, Ta ἅγια τοῖς ἁγίοις" 
ἅγια τὰ προκείμενα, ἐπιφοίτησιν δε- 


Τὰ ἅγια οὖν τοῖς ἁγίοις κατάλληλα. 
Εἶτα ὑμεῖς λέγετε, Eis ἅγιος, εἷς Κύ- 
ριος, ᾿Ιησοῦς Χριστός" ἀληθῶς γὰρ 

: Hee Roy VON 
Els ἅγιος, φύσει ἅγιος" ἡμεῖς δὲ καὶ 
iif 5 > > ’ 3 ‘ - 
ἅγιοι, ἀλλ᾽ ov φύσει, ἀλλὰ μετοχῇ. 
καὶ ἀσκήσει, καὶ εὐχῇ. 





| 





§ 32. 


consecration prayers 345 


Then ye say, There is one holy, one Lord Jesus Christ. There 
is one truly holy, who is holy by nature: ye also are holy, not 
by nature, but by participation, by exercise and prayer.’ 
St. Chrysostom 1’ also takes notice of the same, comparing the 
service of the Church to the Olympic exercises, where ‘ the 
herald stands and cries with a loud voice, Does any one accuse 
thisman? Ishea thief? Is hea slave? Is he an immoral 
man’ So the ecclesiastical herald, the priest, standing on 
high, calls some and rejects others, not with his hand, but with 
his tongue: for when he says, Holy things for holy men, he 
says this, If any one be not holy, let him not come here. He 
does not barely say, if he be free from sin, but, if he be holy ; 
for it does not make a man holy, merely to be free from sin: 
but to be endowed with the Spirit, and to abound with good 


works. 


Therefore he says, I would not have you only free 


from mire, but white and beautiful.’ 


13 anon 17. in Hebr. p. 1873. (t. 
12. p. 171 b.) ἽἝστηκε τοίνυν καὶ 
νῦν ὁ παρ᾽ ἡμῖν κήρυξ, οὐ τῆς “κεφαλῆς 
ἕκαστον κατέχων καὶ παραγὼν, ἀλλὰ 
πάντας ὁμοῦ τῆς κεφαλῆς τῆς ἔνδον 
κατέχων οὐκ ἐφίστησιν. ἄλλους αὐτοῖς 
κατηγόρους, ἀλλ᾽ αὐτοὺς ἑαυτοῖς" οὐ 
γὰρ λέγει, Μή τις τούτου κατηγορεῖ : 
ἀλλὰ τί: 3 Ei τις ἑαυτοῦ κατηγορεῖ ; 
ὅταν γὰρ εἴπῃ. Ta ἅγια. τοῖς ἁγίοις, 
τοῦτο λέγει, Et τις οὐκ ἔστιν ἅγιος, 
μὴ προσιέτω. Οὐχ ἁπλῶς, φησιν, 
ἁμαρτημάτων καθαρὸς, ἀλλ᾽ ἅγιος" τὸν 
γὰρ ἅγιον οὐχ ἡ τῶν ἁμαρτημάτων 
ἀπαλλαγὴ ποιεῖ μόνον, ἀλλὰ καὶ ἡ τοῦ 
Πνεύματος παρουσία, καὶ ὁ τῶν ἀγαθῶν 
ἔργων πλοῦτος. Οὐ βούλομαι μόνον, 
φησὶ, βορβόρου ἀπηλλάχθαι ὑμᾶς, 
ἀλλὰ καὶ λευκοὺς εἶναι, καὶ ὡραίους. 
— Conf. Hom. 123. Ed. Savil. * 
(t. 5. pp. 809, 810.) Τούτου χάριν 
ὑψηλὸς ἑστὼς ὁ ἱερεὺς, μεγάλῃ τῇ 
φωνῇ, φρικτῇ τῇ βοῇ. καθάπερ τις 
κήρυξ, τὴν χεῖρα ἔχων εἰς ὕψος, πᾶσι 
κατάδηλος γεγονὼς, καὶ μέγα ἐπ᾽ ἐ- 
κείνῃ τῇ φρικτῇ ἡσυχίᾳ ἀνακράζων, 
Τὰ ἅ ἅγια τοῖς ἁγίοις, τοὺς μὲν καλεῖ, 
τοὺς δὲ ἀπείργει" οὐ τῇ χειρὶ τοῦτο 


* [Ap. Ed. Bened. deest.— 


ποιῶν, ἀλλὰ τῇ “γλώττῃ τῆς “χειρὸς 
τρανώτερον" 7 γὰρ φωνὴ ἐκείνη εἰς 
τὴν ἀκοὴν ἐμπίπτουσα τὴν ἡμετέραν, 
καθάπερ χεὶρ; τοὺς μὲν ὠθεῖ καὶ ἐκ- 
βάλλει, τοὺς δὲ εἰσάγει καὶ παρίστη- 
σιν. Εἰπὲ δή μοι, παρακαλῶ, ἐν τοῖς 
᾿Ολυμπιακοῖς ἀγῶσιν οὐχ ἕστηκεν ὃ 
κήρυξ βοῶν μέγα καὶ ὑψηλὸν λέγων, 
Εἴ τις τούτου κατηγορεῖ, μὴ δοῦλος 
ἐστὶ, μὴ κλέπτης, μὴ τρόπων πονηρῶν: 
καί τοι τὰ ἀγωνίσματα ἐκεῖνα οὐ ψυ- 
χῆς ἐστιν, οὐδὲ τρόπου, ἀλλὰ ῥώμης 
καὶ σώματος" εἰ τοίνυν ἔνθα σώμα- 
τός ἐστιν ἄσκησις, πολλὴ προαιρέ- 
σεως ἐξέτασις γίνεται, πόσῳ μᾶλλον 
ἐνταῦθα, ἔνθα τὸ πᾶν «Ψυχὴ ἀθλεῖ: 
Ἕστηκε τοίνυν ὁ παρ᾽ ἡμῖν κήρυξ, οὐ 
τῆς κεφαλῆς ἕκαστον κατέχων καὶ 
παράγων, ἀλλὰ πάντας ὁμοῦ τῆς κε- 
φαλῆς ἔνδον κατέχων" οὐκ ἐφίστησιν 
ἄλλους, ἀλλ᾽ αὐτοὺς κατηγόρους ἑαυ- 
τοῖς οὐ γὰρ λέγει. Μή τις τούτου 
κατηγορεῖ 5 ; ἀλλὰ τί: Ei τις ἑαυτοῦ 5 
ὅταν γὰρ εἴπῃ, Τὰ ἅγια τοῖς ἁγίοις, 
τοῦτο λέγει, Et τις οὐκ ἔστιν ἅγιος, 
μὴ προσιέτω" οὐχ ἁπλῶς, φησὶν, ἁ- 
μαρτημάτων καθαρὸς, ἀλλὰ ἅγιος, 
kK. T. 


See the Editor's note, (te 12. p. 185 d.) and 


compare Savil’s annotation on the same, (t. 8. p. 750.) where this Homily is 
termed Apanthisma consarcinatum ex Homm, 20, 15, et 14 in Epist. ad Hebr. 
&c. Ep. |] 


346 The oblation and XV. in. 

St. Chrysostom also !4 often speaks of the hymn, Glory be 
to God on High! and tells us particularly that it was sung at 
the eucharist, as well as upon other occasions. ‘ God,’ says he, 
‘first brought the angels down hither, and then carried men 
up to them. The earth was made an heaven, because heaven 
was about to receive the things of the earth. Therefore, edxa- 
ριστοῦντες λέγομεν, when we give thanks, or celebrate the 
eucharist, we say, Glory be to God on high, in earth peace, 
good will towards men.’ And that by the thanksgiving he 
here means the eucharist, is evident from another place}, 
where he more precisely specifies the time of using it in the 
communion-service : “Ἵσασιν οἱ πιστοὶ, x.t.r. They who are 
communicants know what hymn is sung by the spirits above ; 
what the Cherubims say above; what the angels said; Glory 
be to God on high! Therefore our hymns come after our 
psalmody, as something more perfect.’ Meaning that psalms 
were sung in the service of the catechumens; but these hymns, 
the cherubical hymn and the angelical hymn, more peculiarly 
in the communion-service. 





Of the | 33. St. Cyril!® adds, that after the hymn One Holy! a psalm 
Psalm in- sweaty Bic 2 

viting to WAS sung, inviting them to participate of the holy mysteries, 
oad which was the thirty-first Psalm 17, and particularly those words, 


“Taste and see that the Lord is gracious.” Which, he tells 
them, ‘ was not to be estimated or discerned by their corporeal 
taste, but by the certainty of faith. For they were not bid to 
taste bread and wine, but the antitype or sign of the body and 
blood of Christ.” This was a distinct psalm from those which 
were used to be sung afterward whilst the people were com- 


14 Hom. 3. in Col. p. 1337, (t. 11. 
Ρ. 347 b.) Τούτους πρώτους κατήγα- 
γεν ὧδε, καὶ τότε τὸν ἄνθρωπον ἀ- 


16 Catech. [23.] Mystag. 5. n. 17. 
[al. 20.] (p. 331 b.) Μετὰ ταῦτα 
ἀκούετε τοῦ Ψάλλοντος μετὰ μέλους 


νήγαγε πρὸς αὐτούς" οὐρανὸς ἡ γῆ 
γέγονεν, ἐπειδὴ τὰ τῆς γῆς ἔμελλεν 
οὐρανὸς δέχεσθαι. Διὰ τοῦτο εὐχα- 
΄ 7 ,ὔ > c , 
ριστοῦντες λέγομεν, Δόξα ἐν ὑψίστοις 
Ge@, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις 
> , 
εὐδοκία. 
15 Hom. 9. in Col. p. 1380. (ibid. 
ἦεν μάν παν λα ἀν. 
Ρ- 3938 4.) Tis ὁ ὕμνος τῶν ἄνω, ἴσασιν 
οἱ πιστοί" τί λέγει τὰ Χερουβὶμ ἄνω, 
, + « JA , > ς , 
τί ἔλεγον οἱ ἄγγελοι; Δόξα ev ὑψί- 
στοις Θεῷ. Διὰ τοῦτο μετὰ τὰς Ψαλ- 
΄“ 
μῳδίας ὕμνοι, ἅτε τελειότερόν τι 
πρᾶγμα. 


θείου, προτρεπομένου ὑμᾶς εἰς τὴν 
κοινωνίαν τῶν ἁγίων μυστηρίων, καὶ 
λέγοντος, Τεύσασθε καὶ ἴδετε, ὅτι 
χρηστὸς ὁ Κύριος. Μὴ τῷ λάρυγγι 

i pa aaa 5 se 
τῷ σωματικῷ ἐπιτρέπητε TO κριτικόν 
οὐχὶ, ἀλλὰ τῇ ἀνενδοιάστῳ πίστει" 
γευόμενοι γὰρ οὐκ ἄρτου καὶ οἴνου 
κελεύονται γεύσασθαι, ἀλλὰ ἀντιτύπου 
σώματος καὶ αἵματος τοῦ Χριστοῦ. 

'7 ['The words cited are not found 
in the 31st Psalm, but in the 8th 
verse of the 34th, according to the 
Authorized Version. Ep.] 








consecration prayers. | 347 


833, 34: 


municating : for this was an invitatory to communicate, but the 
other were for meditation and devotion whilst they were actu- 
ally partaking; of which there will be occasion to say some- 
thing further in the next chapter. 

34. Here we must note two things more which concern the The conse- 
consecration in general, in opposition to the corruptions of later aed 
ages. First, that as all divine service was in a known tongue, pete ἐς 
so particularly the consecration of the eucharist was ordered voice. 
to be pronounced both intelligibly and audibly, that the people 
might hear it, and answer Amen! The contrary practice now 
prevails in the Roman Church: but both Habertus!” and 
Bona!§ own it to be an innovation, of which there is no foot- 
step till the tenth age, when first the ancient custom was su- 
perseded. It would be impertinent to produce authorities for 
a thing that is so plainly confessed and beyond dispute. And 
therefore I shall only note one thing upon this point, that 
when some little grumbling of this disease began to appear in 
the time of Justinian, he checked it in its first symptoms by a 
severe law!9, commanding ‘all bishops and presbyters to make 
the divine oblation, and the prayers used in baptism, not in 
secret, or with a low and muttering voice, but so as all the 
faithful people might hear them, to the greater devotion of 
their souls, and the greater praise and glory of God. For so 
the holy Apostle teaches, saying in the first Epistle to the 
Corinthians, Jf thou bless with the spirit only, how shall he 
that occupieth the room of the unlearned say Amen! at thy 


aS 





17 Archierat. part. 8. observ. 9. 
(Ρ. 145.) Primus [ritus] est ἐκφώ- 
vnows, alta voce edita pronuntiatio ; 
in Liturgiis S. Blasii et S. Chry- 
sostomi expaoves λέγων, ita ut non 
solum qui stant in sacrario sacer- 
dotes, sed etiam populus universus 
audiat verba illa potentissima et au- 
gustissima, quibus corpus Christi 
conficitur. A quo sane ritu Romana 
nunc ecclesia dissidet, cujus ita ru- 
brice habent; Secreto profert verba 
consecrationis super hostiam .. Sane 
verba consecrationis alta voce ab 
initio pronuntiata teneant, necesse 
est, qui de eucharistia intelliigendum 
volunt locum B. Pauli ex prima ad 
Corinthios Epistola, 14, 16. ᾿Εὰν εὐ- 


λογήσῃς, K.T. A. 

18 Rer. Liturg. 1. 2. c. 13. 8. 1. 
(p. 308.) Greeci et alii Orientales 
verba consecrationis elata voce pro- 
nuntiant, et populus respondet 
Amen! ..... Eundem morem ser- 
vabat olim ecclesia Occidentalis, 
omnes enim audiebant sanctissima 
et efficacissima verba, quibus Chri- 
sti corpus conficitur. ...Postea sta- 
tutum est, ut canon submissa voce 
recitaretur, et sic desiit ea consue- 
tudo seculo decimo, ut conjicio, 
quia post Florum, qui nono labente 
vixit, ejus mentionem non reperi 
apud evi posterioris scriptores. 

19 Novel. 137. c. 6. See b. 13. 


ch. 4. δ: I. V.4. Pp. 343. n. 70. 


And with 
breaking of 
bread to 
represent 
our Savi- 
our’s pas- 
sion. 


348 The oblation and 


giving of thanks, seeing he understandeth not what thow say- 
est? For thou verily givest thanks well, but the other is not 
edified. Therefore if any bishop or presbyter contemn this 
rule, they must give an account hereafter in the dreadful judg- 
ment of our God and Saviour Jesus Christ; and we, when they 
come to our knowledge, will not suffer them to remain quiet 
and unpunished.’ It is well for the Roman Church that the 
Canon law is superior to the Civil; else such an horrible abuse 
of all righteous, both divine and human laws, would not go 
without its just revenges. This is one of those many good laws 
for which the Church is beholden to that learned emperor ; 
whom yet Baronius®°, for the sake of these very laws, does 
bespatter and rally, as ‘an ignorant analphabetus, an impious 
heretic, an invader of divine rights, a man sick of the common 
distemper of kings,’ and whatever a partial historian could 
think of, that was indecent to be said, who was himself indeed 
sick with prejudice in favour of the common abuses and cor- 
ruptions of his own Church; among which this is one of the 
most flaming and intolerable, to pray every day in an unheard 
and unknown tongue, so contrary?! to the authority of the 
Apostle and the rules of the primitive Church, and the edifica- 
tion of Christian people, and the common sense and reason of 
mankind. 

35. The other ceremony to be noted in the practice of the 
Ancients is, that in consecrating the eucharist they always 
brake the bread in conformity to our Saviour’s example, to re- 
present his passion and crucifixion. Clemens Alexandrinus22 
speaks of this as a general custom, ‘ when the eucharist was 
divided or broken, to let every one of the people take his part.’ 
And St. Austin ?3 says the whole Church observed it, ‘in bless- 


XV. i. 


ine the bread, to break it for distribution.’ 


20 An. 528. (t. 7. Ρ. 144 6.) Quod 
vero ex Suida dictum est, &c. 

2! See Chamier against Bellarmin. 
[De Eucharist.1]. 6. c.g. 5. 29. (t. 4. 
Ρ. 340 g.) Ad hance legem varie 
sunt exceptiones; prima de auctore, 
post de re. Bellarminus negat ad 
imperatorem pertinere de ritu sacri- 
ficandi leges ferre: proinde non 
multum referre quid ille sanxerit. 
Ep.] See also Jewel against Hard- 


The reader that 


ing upon this subject, Art. 11. 
(p. 327.) Of Dividing the Sacra- 
ment. 

22 Stromat. 1. 1. (p. 318. 32.) “He 
καὶ τὴν εὐχαριστίαν τινὲς διανείμαν- 
τες, ὡς ἔθος, αὐτὸν δὴ ἕκαστον τοῦ 
λαοῦ λαβεῖν τὴν μοῖραν ἐπιτρέπουσιν. 

23 Ep. 59. [8]. 149.] ad Paulin. 
(t. 2. p. 509 c.)...Cum benedicitur, 
et sanctificatur, et ad distribuendum 
comminuitur, &c. 





consecration prayers. 


349 


pleases may find other testimonies collected by Hospinian™ out 
of Irenzeus?°, Dionysius the Areopagite?®, Theophilus of Alex- 
andria?7, and Cyril of Alexandria?’, and St. Chrysostom 39. 
Neither does Bona3° himself deny this, but proves it further 
from Gregory Nazianzen?!, and Cesarius Arelatensis, and all 
the older Ritualists, and Liturgies, of which he says there is 
not any that does not prescribe this breaking of bread, the 
Greeks into four parts, the Latins into three, and the Mosara- 
bie Liturgy into nine parts. Which is also noted by Mabillon®?, 


24 Hist. Sacrament. (p. 30.) De 
Fractione Symbolici Panis. 

25 L. 5. c. 2. (p. 207: 2.) Quando 
mixtus calix et factus [al. fractus] 
panis percipit verbum Dei, fit 
eucharistia sanguinis ac corporis 
Christi. [In the Greek γεγονὼς 
ἄρτος, whence factus is the better 
reading. See Grischov. in loc. Ep.] 

26 Eccles. Hierarch. c. 3. part. 3. 
ἘΠ 12, ἢ. 299. (t. Tt. p. 196 d.) To» 
yap ἐγκεκαλυμμένον καὶ ἀδιαίρετον 
ἄρτον ἀνακαλύψας, καὶ εἰς πολλὰ διε- 
λὼν, καὶ τὸ ἑνιαῖον τοῦ ποτηρίου πᾶσι 
καταμερίσας, συμβολικῶς τὴν ἑνότητα 
πληθύνει καὶ διανέμει, παναγεστάτην 
ἐν τούτοις San the τελῶν. 

27 Ep. Paschal. See before, 
als Ae pci tari 

28 In Ioan. 1. 14. [Ita allegat 
Binghamus. Hospinianus__habet, 
1. 4. c. 14. Utraque allegatio falsa. 
Grischov. |—{ After devoting several 
hours to this citation, I find no clue 
to its correction. In ASC 2s. δ 
ch. 6. v. 54., our Lord’s act of 
breaking the bread is mentioned by 
Cyril citing Matth. 26, 26. (t. 4. p. 
300 e.)... Διακλάσας τὸν ἄρτον ἐδί- 
δου, κιτ. Δ. Ep.} 

29 Hom. 24. in 1 Cor. 533. (t. το. 
Pp. 213 c.) Διὰ τί δὲ προσέθηκεν, ον 
κλῶμεν : τοῦτο γὰρ ἐπὶ μὲν εὐχαρι- 
στίας ἐστιν ἰδεῖν γινόμενον. "Ent δὲ 
τοῦ σταυροῦ οὐκέτι, ἀλλὰ καὶ τοὐναν- 
τίον τούτῳ" ᾿Οστοῦν yap « αὐτοῦ, φησιν, 
οὐ συντριβήσεται ἀλλ᾽ ὅπερ οὐκ ἔπα- 
θεν ἐπὶ τοῦ σταυροῦ, τοῦτο πάσχει 
ἐπὶ τῆς προσφορᾶς διὰ σὲ, καὶ ἀνέ- 
χεται διακλώμενος, ἵνα πάντας ἐμ- 
πλήσῃ. 

ΠΟ ΡΥ Τα ΡΤ]. 925 «ear ne 2. 
(p. 315.) Hujus fhonents tanquam 
in ecclesia semper et ubique a tem- 


poribus Apostolorum usitate men- 
tionem faciunt sancti patres, et alii 
ecclesiastici scriptores. Clemens A- 
lexandrinus, Lib. 1. Stromat.: Cum 
eucharistiam, ut mos est, diviserint, 
permittunt unicuique ex populo ejus 
partem sumere. Dionys. c. 3. Ec- 
cles. s. 13. Pontifex, &c. (See n. 26, 
above.) Gregorius Nazianzenus, E- 
pist. 240. ad Amphilochium: O Dei 
cultor sanctissime, &c. (See n. 31, 
below.) ... Omitto alios innumeros, 
presertim recentiores. Liturgize 
quoque, queecunque exstant, hanc 
fractionem prescribunt, ejusque 
mysteria edisserunt sacrorum ri- 
tuum expositores, Amalarius, 1. 3. 
c. 31.; Walfridus, c. 22.; Micro- 
logus, c. 18. et 23.; Ivo Carnoten- 
sis, Tract. de Convenientia Vet. et 
Novi Sacrificii, prope finem; Hugo 
a S. Victore, 1. 2. de Eccles. Offic. 
c. 39.; Honorius, in Gemma, ]. 1. 
c. 63.; Germanus, in Expositione 
Liturgiz ; quibus addi possunt S. 
Thomas, part. 3. quest. 83. art. 5., 
Ernulfus Roffensis episcopus, Epist. 
2. t. 2. Spicilegii, queest. 2., et alii 
passim. Latini dividunt in tres par- 
tes, Greeci et reliqui Orientales in 
quatuor, Mozarabes in novem. 

31 Ep. 240. ad Amphiloc. (t. 1. 
append. Ρ- 5 7 Ὁ θεοσεβέστατε, μὴ 
κατόκνει καὶ προσεύχεσθαι καὶ πρεσ- 
βεύειν ὑ ὑπὲρ ἡμῶν, ὅταν λόγῳ καθέλ- 
ms τὸν Adyov' ὅταν ἀναιμάκτῳ τομῇ 
σῶμα καὶ αἷμα τέμνῃς Δεσποτικὸν, 
φωνὴν ἔχων τὸ ξίφος. 

32 De Liturg. Gallican. 1]. 1. 6. 2. 
n. 11. (p. 12.) Sub hee frangit hos- 
tiam in novem particulas, que his 
nominibus designantur, corporatio, 
nativitas, circumcisio, apparitio, pas- 
sio, mors, resurrectio, gloria, regnum. 


350 The oblation and AY. hi. 
who adds, ‘ that these nine parts in that Liturgy are charac- 
terized by so many several names, viz. Incarnation, Nativity, 
Circumcision, Epiphany or Manifestation, Passion, Death, 
Resurrection, Glory, and Kingdom.’ Which is a little devia- 
tion from the simplicity of the ancient Church, yet not so cul- 
pable as the practice of the present Roman Church; where, 
instead of breaking bread for the communicants to partake of 
it, they only break a single wafer into three parts, of which no 
one partakes, only to retain a shadow of the ancient custom. 
Bona indeed calls this ‘ breaking of bread according to Christ’s 
institution,’ or ‘rather breaking of Christ’s body under the spe- 
cies of bread,’ when yet, according to their doctrine, Christ’s 
body is not broken, neither is it bread, but the species of bread, 
nor common bread, but a wafer, whereof the species is only 
broken, not the substance, and that not for communicating, but 
a show, to make men believe they are retainers of an ancient 
custom. The first disputers against the Reformation are more 
ingenuous. They freely own that the Roman Church has made 
an alteration®?, only they say she had good reasons for it, lest, 
in breaking the bread, some danger might happen, and some 
crumbs or particles of it perish; and then again, because the 
Pope has power to alter any thing relating to the sacrament, 
according to the exigency of time and place, if it only concerns 
the ornament or accidentals of it. As if Christ himself could 
not have foreseen any dangers that might happen, or given as 
prudent orders as the Pope concerning his own institution! Bat 
it is sufficient to have observed this variation of the Church of 
Rome, though in a smaller matter from the primitive practice, 
together with their reasons for such a change; of which the 
reader may see more in Chamier?! or Bp. Jewel3°, who have 
more particularly canvassed and examined ail the pleas that 
are offered on the other side by the advocates of that Church 
for this and many other alterations. 


iA 


Δ αὐ ewe RNS IT 


33 Salmero, Tract. 30. in Act. ap. 
Chamier. de Eucharist. 1. 7. c. 11. 
n.264 .(t-tgelp./482ie.) Christus 
quemadmodum unum calicem com- 
munem omnibus tradidit ad biben- 
dum....ita in una patina panem in 
duodecim bucellas fractum manibus 
suis dispensavit ,... Nos vero corpus 


Christi de custodia profundiori por- 
rigimus, ...ne per suspiria, aut au- 
ram, aut alia impedimenta commu- 
nicantium, contingat de patina ex- 
cidere. 

34 See n. 21, preceding. 

35 Reply to Harding. See the 
last member of the same. 








consecration prayers. 351 


§ 35. iv. 1. 


I now go on with the primitive account, which leads us next 
to consider the communicants themselves, who were allowed to 
receive this sacrament, and the manner of communicating and 
receiving it. 


CHAP 1ν. 


Of communicants, or persons who were allowed to receive this 
sacrament, and the manner of receiving it. 


1. Now that we are come to the act of communicating, Allpersons, 
é except ca- 
we must first consider what persons were allowed, or rather oe 


and peni- 
tents, 
obliged to 
receive the 
eucharist. 


obliged, to receive this holy sacrament, and then after what 
manner they received it. 

For the first, we are to remember, what has been often 
observed before, that as soon as the service of the catechumens 
was ended, a deacon was used to call upon all catechumens and 
those that were under penance to withdraw; and admonish all 
others to stay at the prayers of the faithful, and make their 
oblation, and receive the communion. Whence it is evident, 
that the most ancient and primitive custom was for all that 
were allowed to stay and communicate in prayers, to com- 
municate in the participation of the eucharist also, except only 
the last class of penitents, who were admitted to hear the 
prayers, but not to make their oblation, nor receive the com- 
munion; whence they had the name of consistentes, co-standers, 
because they might stay to communicate in the prayers, but 
still δίχα προσφορᾶς, without the oblation, as the ancient canons 
word it. These only excepted, all other baptized persons were 
not only permitted, but by the rules of the Church obliged to 
communicate in the eucharist, under pain of ecclesiastical 
censure. 

The most ancient canons are very express to this purpose. 
Among those called the Apostolical Canons there is one?® runs 
in these words: ‘ All such of the faithful as come to church, 








36 Ὁ, το. [Labb. 9.] (Cotel. [¢. 7.] 
v. 1. p. 438.) Πάντας τοὺς εἰσιόντας 
πιστοὺς εἰς τὴν ἁγίαν τοῦ Θεοῦ ἐκκλη- 
σίαν, καὶ τῶν ἱερῶν Τραφῶν ἀκούοντας, 
μὴ παραμένοντας δὲ τῇ προσευχῇ καὶ 
τῇ ἁγίᾳ μεταλήψει, ὡς ἂν ἀταξίαν 
ἐμποιοῦντας τῇ ἐκκλησίᾳ, ἀφορίζεσθαι 


xpn-—See also c. 8., for the clergy, 
(Cotel. [c. 6.1 ibid.) Εἴ τις ἐπίσκοπος, 
ἢ πρεσβύτερος, ἢ διάκονος, ἢ ἐκ τοῦ 
καταλόγου τοῦ ἱερατικοῦ, προσφερᾶς 
γενομένης, μὴ μεταλάβοι, τὴν αἰτίαν 
εἰπάτω᾽ καὶ ἐὰν εὔλογος 7}, συγγνώμης 
τυγχανέτω" εἰ δὲ μὴ λέγη. ἀφοριζέσθω. 


352 Communicants XV. im 


and hear the Scriptures read, but stay not to the prayers, and 
partake of the holy communion, ought to be suspended as 
authors of disorder in the church.’ Which the Council of 
Antioch 37 repeats with a little enlargement: ‘ All such as 
come into the church of God, and hear the holy Scriptures 
read, but do not communicate with the people in prayer, and 
refuse to partake of the eucharist, which is a disorderly prac- 
tice, ought to be cast out of the Church, till they confess their 
fault, and bring forth fruits of repentance; when if they ask 
pardon they may obtain it.’ Martin Bracarensis puts this 
canon into his Collection 35 for the use of the Spanish Church. 
And Gratian 29 alleges a decree of Pope Anacletus, which 
orders ‘ all to communicate when the consecration was ended, 
if they would not be cast out of the Church: for so the 
Apostles appointed, and the holy Roman Church observed 
that order.’ Which though it be a supposititious decree, yet 
it is made in conformity to the ancient discipline, and shows 
the practice that was then prevailing even in the Roman 
Church. 

2. In St. Chrysostom’s time some began to desire they 
might have liberty to stay durimg the performance of the 
whole office, and yet not be obliged to communicate. They 
were not willing to be accounted penitents, and be driven out 
with them; and yet they would not be communicants, and 
orderly partake with the Church. Against these St. Chry- 
sostom 4° inveighs, after his usual manner, with a great deal of 


When and 
how this 
discipline 
began first 
to relax. 


37 (Ὁ, 2. (t. 2. p. 561 d.) Πάντας 
τοὺς εἰσιόντας εἰς τὴν ἐκκλησίαν τοῦ 
Θεοῦ καὶ τῶν ἱερῶν Tpapav ἀκούον- 
Tas, μὴ κοινωνοῦντας δὲ εὐχῆς ἅμα τῷ 
λαῷ, ἢ ἢ ἀποστρεφομένους τὴν μετάλη- 
ψιν τῆς εὐχαριστίας κατά τινα ἀτα- 
ξίαν' τούτους ἀποβλήτους γίνεσθαι 
τῆς ἐκκλησίας, ἕως ἂν ἐξομολογησά- 
μενοι καὶ δείξαντες καρποὺς μετανοίας, 
καὶ παρακαλέσαντες τυχεῖν δυνηθῶσι 
συγγνώμης. 

38 C. 18. [4]. 83.] (t. 5. p. 914 ἃ.) 
Si quis intrat Ses De et sa- 
cras Scripturas [non] audit, et pro 
luxuria sua avertat se a communione 
sacramenti et in observandis myste~ 
riis declinat constitutam regulam 
discipline: istum talem projicien- 


dum de ecclesia Catholica esse de- 
cernimus ; donec peenitentiam agat, 
et ostendat fructum poenitentie sue, 
ut possit communionem, percepta 
indulgentia, promereri. 

39 De Consecrat. distinct. 2. ¢. 10. 
(t. I. p. 1917. 24.) Peracta conse- 
cratione omnes communicent, qui 
noluerint ecclesiasticis carere limi- 
nibus. Sic enim et Apostoli sta- 
tuerunt, et sancta Romana tenet 
ecclesia. 

40 Hom. 3. in Eph. p- 1051. (t.11. 
Ρ. 23 a.) Οὐκ εἰ τῆς θυσίας ἄξιος, 
οὐδὲ τῆς μεταλήψεως: οὐκοῦν οὐδὲ τῆς 
εὐχῆς. ᾿Ακούεις ἑστῶτος τοῦ κήρυκος, 
καὶ λεγοντος, Ὅσοι ἐν μετανοίᾳ, ἀπέλ- 
θετε πάντες. Ὅσοι μὴ μετέχουσιν, ἐν 





and manner of reception. 353 
eloquence, and becoming sharpness. ‘Are you unworthy. of 
the sacrifice, and unfit to partake of it?” (for that was their 
plea :) ‘neither then are you worthy of the prayers. Do you 
not hear the Church’s herald standing and proclaiming, All ye 
that are penitents, withdraw? All they that do not commu- 
nicate, are penitents. If thou art of the number of the peni- 
tents, thou mayest not partake. For he that is not a partaker 
is a penitent. Why does he say, All ye that cannot pray, be- 
gone? and why do you impudently stay? You are not one of 
those, you will say, but of those that may partake. Consider, 
I pray, and seriously weigh the matter. The royal table is 
prepared, the angels stand ministering by, the Lord himself is 
present, and do you stand yawning as an idle spectator only ? 
Your garments are defiled, and are you under no concern? 
Yea, but, say you, they are clean. Then sit down, and par- 
take. The king comes daily to see the guests, and discourses 
with them all: and now he says in your consciences, Friends, 
how came you to stand here, not having a wedding garment? 
He said not, Why art thou set down? But before he was set 


μετανοίᾳ εἰσίν' εἰ τῶν ἐν μετανοίᾳ εἶ, 
μετασχεῖν οὐκ ὀφείλεις" ὁ γὰρ μὴ 
μετέχων, τῶν ἐν μετανοίᾳ ἐστί. Tivos 
οὖν ἕνεκεν λέγει, ᾿Απέλθετε οἱ μὴ 
δυνάμενοι δεηθῆναι; σὺ δὲ ἕστηκας 
ἰταμῶς ; ἀλλ᾽ οὐκ εἶ τούτων, ἀλλὰ 
τῶν δυναμένων μετέχειν, καὶ οὐδὲν 
φροντίζεις, οὐδὲν ἡγῇ τὸ πρᾶγμα; Σκό- 
πει, παρακαλῶ" τράπεζα πάρεστι βα- 
σιλικὴ, ἄγγελοι διακονούμενοι τῇ τρα- 
πέζῃ, αὐτὸς πάρεστιν ὁ Βασιλεὺς, καὶ 
σὺ ἕστηκας χασμώμενος 5 ῥυπαρά σοι 
τὰ ἱμάτια, καὶ οὐδείς σοι λόγος: ἀλλὰ 
καθαρά cor" οὐκοῦν ἀνάπεσον καὶ 
μέτεχε. Ἔρχεται καθ᾽ ἑκάστην ἰδεῖν 
τοὺς ἀνακειμένους, πᾶσι διαλέγεται 
καὶ νῦν ἐν τῷ συνειδότι ἐ ἐρεῖ, ἑταῖροι, 
πῶς ἑστήκατε ὧδε, μὴ ἔχοντες ἔνδυμα 
γάμου; οὐκ εἶπε, Διὰ τί ἀνέπεσες, 
ἀλλὰ πρὸ τῆς κατακλίσεως καὶ τῆς 
εἰσόδου ἀνάξιον αὐτὸν εἶναι φησίν" 
οὐ γὰρ εἶπε, Διὰ τί κατεκλίθης : 
ἀλλὰ, Τί εἰσῆλθες ; Ταῦτα καὶ νῦν 
πρὸς ἅπαντας ἡμᾶς διαλέγεται, τοὺς 
ἀναισχύντως καὶ ἰταμῶς ἑστῶτας" πᾶς 
γὰρ ὁ μὴ μετέχων τ τῶν μυστηρίων, 
ἀναίσχυντος καὶ ἰταμῶς ἑστηκώς. Διὰ 
τοῦτο πρότεροι ἐκβάλονται οἱ ἐν ἁ- 


BINGHAM, VOL. V. 


μαρτήμασι" καθάπερ yap ἐπὶ τραπέζης, 
παραγενομένου τοῦ Δεσπότου, οὐ δεῖ 
τοὺς προσκεκρουκότας τῶν οἰκετῶν 
παρεῖναι, ἀλλ᾽ ἐκποδὼν γίνονται" οὕτω 
δὴ καὶ ἐνταῦθα, ἐκφερομένης τῆς θυ- 
σίας, καὶ τοῦ Χριστοῦ τεθυμένου, καὶ 
τοῦ Προβάτου τοῦ Δεσποτικοῦ, ὅταν 
ἀκούσῃς, Δεηθῶμεν πάντες κοινῇ" 
ὅταν ἴδῃς ἀνελκόμενα τὰ ἀμφίθυρα" 
τότε νόμισον διαστέλλεσθαι τὸν οὐρα- 
νὸν ἄνωθεν, καὶ κατιέναι τοὺς ἀγγέλους. 
“Ὥσπερ τοίνυν τῶν ἀμυήτων οὐδένα 
χρὴ παρεῖναι, οὕτως οὐδὲ τῶν μεμυη- 
μένων καὶ ῥυπαρῶν. Εἰπέ μοι, εἴ τις 
εἰς ἑστίασιν κληθεὶς τὰς γεῖρας νι- 
Waito, καὶ κατακλιθείη, καὶ ἔτοιμος 
γένοιτο πρὸς τὴν τράπεζαν, εἶτα μὴ 
μετέχοι, οὐχ ὑβρίζει τὸν καλέσαντα; 
οὐ βέλτιον τὸν τοιοῦτον μηδὲ παρα- 
γενέσθαι: οὕτω δὴ καὶ σὺ παραγέγο- 
νας. Τὸν ὕμνον ἦσας μετὰ πάντων" 
ὡμολόγησας εἶναι τῶν ἀξίων τῷ μὴ 
μετὰ τῶν ἀναξίων ἀνακεχωρηκέναι" 
πῶς ἔμεινας, καὶ οὐ μετέχεις τῆς τρα- 
πέζης: ᾿Ανάξιός εἶμι, φησίν' οὐκοῦν 
καὶ τῆς κοινωνίας ἐκείνης τῆς ἐν ταῖς 
εὐχαῖς. 


Aa 


354 Communicants - XV. iv. 


down, before he was entered, he pronounced him unworthy. 
For he said not, Why art thou set down? but, Why camest 
thou in hither? The same now he says to every one of us 
that stand here with an impudent boldness. For every one 
that does not partake is shameless and impudent. They that 
are in sin are for this reason first cast out. As therefore none 
of those who are not initiated ought to be present; so neither 
any of those who are initiated, if they be defiled. Tell me, if 
any one that is invited to a feast washes his hands, and sits 
down, and is ready for the table, and yet after all eats not, 
does he not affront him that invited him? Were it not better 
that such a man should not be present? Likewise thou art 
present, thou hast sung the hymn, and made profession with 
the rest that thou art one of those that art worthy, in that 
thou didst not depart with the unworthy. How is it that thou 
remainest, and yet dost not partake at the table? Thou sayest, 
I am unworthy. Thou art then unworthy also of the com- 
munion of prayers.’ 

I have transcribed this long, but elegant passage of Chry- 
sostom to show, that in his time, by the rules of the Church, 
none were allowed to refrain from partaking of the eucharist 
upon the pretence of unworthiness, who were not deemed un- 
worthy to be present at the prayers also. 

But in the very next age this discipline was a little relaxed, 
and men who would not communicate were not only permitted, 
but enjoined to stay during the whole service, till after the 
Lord’s Prayer and the bishop’s benediction; which, as has 
been showed in the twenty-ninth section of the last chapter, 
was not till the whole consecration was ended, immediately 
before the act of partaking: at which time this sort of non- 
communicants were dismissed with a solemn prayer, called the 
benediction, as appears from the Councils of Orleans and 
Agde before referred to. For the Council of Agde gives 
special order 4! ‘ that all secular men on the Lord’s-day should 
stay to hear mass, and not depart before the bishop’s benedic- 
tion.” And the Council of Orleans 4? says the same, ‘ that 


41 C. 44. [4]. 47. (t. 4. p.1391 a.) egredi populus non przsumat, &c. 
Missas die Dominico secularibus 42 Aurelian. 1. c. 28. [al. 26. ] (ibid. 
audire speciali ordine precipimus, p.1408d.) Cum ad celebrandas mis- 
ita ut ante benedictionem sacerdotis sas in Dei nomine convenitur, po- 


Ce . ........ 





and manner of reception. 395 


$2, 3. 


the people should not depart before the solemnity of the mass 
was ended, (that is, till the consecration prayers were com- 
pleted,) and then, if the bishop were not present, they should 
receive the benediction of the priest.’ So that, what in Chry- 
sostom’s time was reckoned a crime, was presently after ac- 
counted a piece of devotion, for the people to stay and hear 
the whole solemnity of the service to the time of communi- 
eating, and then they might depart without partaking of the 
communion. Which was plainly a relaxation of the ancient 
discipline, and a deviation from the primitive practice. 

3. And this brought in another innovation along with it, When first 

δ : 5 the use of 

that such as would not communicate might yet partake of the eulogia 
ewlogice, or a sort of consecrated bread distinct from the cn i: ia 
eucharist. The eulogice in the more ancient writers is the eucharist, 
very same with the eucharist, and used by them to signify the ae Me 
same thing as St. Paul means, when he says, ‘The cup of communi- 
blessing, ποτήριον τῆς εὐλογίας, which we bless, is it not the jee 
communion of the blood of Christ?” (1 Cor. 10,16.) And so 
it is always used by Cyril of Alexandria and Chrysostom, as 
learned men 45 have observed out of many places of their 
writings. But in after-ages it was distinguished from the 
eucharist, as something that after a sort supplied the room 
of it. The Council of Nantes 43, about the year 890, ordered 
the presbyters to keep some part of the people’s oblations till 
after the service, that such as were not prepared to communi- 
_eate might on every festival and Lord’s-day receive some of 
this ewlogia, when blessed with a proper benediction. Some 
collectors 45 of the canons ascribe this decree to Pope Pius the 





pulus non ante discedat, quam mis- 
se solemnitas compleatur: et ubi 
episcopus [non] fuerit, benedictio- 
nem accipiat sacerdotis. 

43 Vid. Casaudon. Exercit. 16. in 
Baron. n. 33. (pp. 370. coll. 2, seqq.) 
EvAoyia igitur est ipsum eucha- 
ristie sacramentum, et ita postea 
hee vox est accepta, &c.—Albertin. 
de Eucharist. (p. 749. sub fin.c.2.)— 
Suicer. Thes. Kccles. voce, Εὐλογία. 
n.4.1.(t.1. p.1249.) [psa sacra coena, 
&c.—And Bona himself owns it. 
[Rer. Liturg. 1.1. c. 23. n.12. al. 20. 
(p. 247.) Eulogiz nomen pro ipsa 


eucharistia quandoque usurpatum 
reperitur, &c. Ep.] 

44C. 9. (t.9. p. 470d.) ... Partes 
incisas habeat in vase nitido [et 
convenienti| ut post missarum sol- 
emnia, qui communicare non fuerint 
parati [8]. rati], eulogias omni die 
Dominico et in diebus festis exinde 
accipiant, que cum _ benedictione 
prius faciat. 

45 Crabb. (t.1. p. 87.) Pu Pape 
decretum ex Codice Quinque Libro- 
rum, libro 2. cap. 117. de Oblationi- 
bus Populorum.—Ut de oblationibus, 
que offeruntur a populo, et conse- 


Kane 


356 XV. iv. 


Communicants 


Martyr, who lived in the second century: but Bona4® in- 
genuously owns that to be a forgery, and says further, that 
the men who father this decree upon him considered not that 
in his time there was no such thing as this kind of ewlogia in 
the Church, about which Tertullian, Cyprian, and all their 
contemporaries are altogether silent; because in those days all 
that were present at the sacrifice were wont to communicate : 
but these eulogiw were invented in after-ages for those who 
could not or would not be partakers of the holy mysteries. 
This is an ingenuous confession of that learned writer, who, 
where the cause of his Church is not deeply concerned, com- 
monly speaks his mind with a great deal of freedom, and uses 
a just liberty in taxing the innovations of the monks and 
schoolmen. 


The cor- 4. But in the business of private or solitary mass, where the 
ae ἘΠ credit and interest of the Roman Church is more immediately 
solitary concerned, he acts a little more like an artist, and labours to 
ate Ne palliate what he cannot either heartily or solidly defend. That 
ag we call solitary mass where the priest receives alone without 


any other communicants, and sometimes says the office alone 
without any assistants: such are all those private and solitary 
masses in the Roman Church, which are said at their private 
altars in the corners of their churches, without the presence of 
any but the priest alone, and all those public masses, where 
none but the priest receives, though there be many spectators 
of the action. As there is no agreement of either of these with 
the institution of Christ, but a direet opposition to it: for that 
was designed to be a communion among many; ‘ We being 
many are one bread and one body ; for we are all partakers of 
that one bread.” [1 Cor. 10, 17.]—Which is impossible where 
there are no communicants: so there is not the least footstep 
of any such practice in the primitive Church. 

Bellarmin‘’ offers faintly some poor conjectures about it, 


crationibus, que supersunt, vel de 
panibus, quos deferunt fideles ad 
ecclesiam, vel certe de suis, pres- 
byter convenienter partes incisas 
habeat, &c. See the preceding 
note. 

46 Rer. Liturg. 15) Ὁ. 22. wir as 
al. 20. (p. 247.) Quod decretum qui- 
dem canonum collectores S. Mar- 


tyri et Pontifici Pio perperam tri- 
buunt, &e. 

47 De Missa, 1]. 2. c. 9. p. 821. 
(t. 3. p. 903 d.) Etiamsi nusquam 
expresse legamus, a veteribus obla- 
tum saerificlum sine communione 
alicujus, vel aliquorum, preter ipsum 
sacerdotem ; tamen id possumus ex 
conjecturis facile colligere. Prima 





= 


and manner of reception. 357 


whilst he fairly owns, that there is no express testimony to be 
found among the Ancients, that they ever offered the sacrifice 
without the communion of one or more persons beside the 
priest. All his conjectures are mere trifles, and the first of 
them directly against himself. For he would have his reader 
conjecture from the Council of Nantes cited by Ivo4®, that the 
Ancients allowed of solitary mass by the priest alone, because 
that Council takes occasion to mention the practice only to for- 
bid and censure it. Which it does in very severe terms, which 
it will not be amiss here to transcribe, to show what opposition 
the corruption met with as soon as it began to appear among 
the monks, who were the first inventors of it. ‘The holy 
council,’ say they, ‘ gives strict order, that no presbyter shall 
presume to celebrate mass by himself alone. For to whom 
shall he say, Zhe Lord be with you! or Lift up your hearts ! 
or Let us give thanks to our Lord God! when there is none 
to answer him? or how shall he say those words in the canon 
itself, All that are here present, when there is no one present 
with him? Or whom does he invite to pray, when he says, Let 
us pray 1 when there is no one to pray with him? Therefore 
he must either pass over these things in silence: and so not 
only make the sacrifice imperfect and incur that terrible sen- 
tence which says, If any one shall take away from this, God 
shall take away his part out of the book of life: or else if he 
mutters these things to the bare stones and walls, it will be 
ridiculous. Therefore this dangerous superstition is by all 
means to be exterminated, especially out of the monasteries of 
the monks. And let all prelates take care that the presbyters 
in convents and other churches have always some fellow- 
workers or attendants in the celebration of mass.’ 

One must needs conclude, that Bellarmin was driven to very 


conjectura ex Concilio Nannetensi, Definivit sanctum Concilium, ut 


(ec. 30.) quod citatur ab Ivone in De- 
cret. (pt. 3. c.70.), ubi jubentur pres- 
byteri non celebrare soli missam, 
nisi habeant saltem unum secum, 
qui respondeat. Ex quo intelligi- 
mus, quosdam plane solos celebrare 
solitos missee sacrificium : et proinde 
sine communicantibus. 

48 Part. 3. c. 70. (ap. Bonam, Rer, 
Liturg. lib. 1. cap. 13. n.5. p. 204.) 


nullus presbyter solus prasumat 
missam celebrare. Cui enim dicet, 
Dominus vobiscum, Sursum corda ! 
aut Gratias agamus Domino Deo 
nostro! cum nullus sit qui respon- 
deat? Si hee muris et parietibus 
insusurraverit, ridiculosum  erit. 
Quapropter illa periculosa super- 
stitio maxime a monasteriis mona- 
chorum exterminanda est, &c. 


358 XV. ly. 


Communicants 


hard shifts in defence of a desperate cause, when he was forced 
to allege this canon as a proof of the practice of solitary mass 
among the Ancients, which does not so much as prove it to be 
a lawful practice among the Moderns, but 15 such a flaming 
evidence against it, as a novelty that makes nonsense of all 
their service, and makes them speak to the walls, and is by all 
means to be exterminated out of the monasteries, where it first 
began, as a dangerous and ridiculous superstition. 

Cardinal Bona is not much happier than Bellarmin in his 
management of this point. For in one chapter +9 he undertakes 
to prove solitary mass a novelty, unknown to the ancient Church, 
and against the very tenour of the present Roman canon : and in 
the next chapter he pretends to prove that private mass, with- 
out communicants or assistants, is a very ancient and laudable 
practice. First, he tells us that the very tenour of the mass 
and the practice of the ancient Church evince, that the sacrifice 
was originally instituted principally to be publicly and solemnly 
performed by the clergy and people standing, offermg and 
communicating together. For all the prayers, and the very 
words of the canon are spoken in the plural number, as in the 
name of many. Hence it is that the priest, inviting the people 
to pray, says, Let us pray 1 And when he salutes them, he says, 
The Lord be with you! And then the people being admonished 


49 Rer. Liturg.]. 1. c. 13. n. 2. (p. 
203.) Et quidem ab initio sic sacrifi- 
cium principaliter institutum fuisse, 
ut publice ac solemniter fieret, clero 
et populo adstante, offerente ac com- 
municante, ipse tenor missz et vete- 
ris ecclesize praxis evincunt. Omnes 
enim orationes, atque ipsa canonis 
verba in plurali numero, tanquam 
plurium nomine, proferuntur. Hine 
sacerdos populum invitat ad oratio- 
nem, dicens, Oremus / et cum eun- 
dem salutat, ait, Dominus vobiscum ! 
Tum moniti fideles, ut corda erigant 
ad Deum; respondent, Habemus ad 
Dominum ! Hinc etiam in canone col- 
lectze plebis nomine semper orat, ut 
cum dicit, Supplices rogamus et pe- 
timus: hane oblationem cuncte fa- 
milie tue offerimus preclare Ma- 
jestati tue; ut quotquot ex hac al- 
faris participatione sacrosanctum 
Filia tui corpus et sanguinem sump- 


serimus : nobis quoque peccatoribus ; 
et alia hujusmodi multa. Ex quibus 
liquet, nihil aliud esse missam, quam 
sacerdotis et totius ccetus actionem, 
cui plures circumstetisse indicant 
illa verba, #t omnium circumstan- 
tium, quorum tibi fides cognita est et 
nota devotio, que alio detorqueri non 
possunt. Ad communionem vero 
adstantium ea spectant, quibus sa- 
cerdos Deum precatur, fierl corpus 
et sanguinem Domini omnibus su- 
mentibus in vitam eternam. Et 
post communionem ait, Quod ore 
sumpsimus, pura mente capiamus : 
satiasti familiam tuam muneribus 
sacris : suntque fere omnes ejusdem 
tenoris orationes, quee peracta com- 
munione recitantur; quia nimirum 
ili duntaxat intererant misse, qui 
possent offerre et de sacramento 
participare. 


359 


and manner of reception. 


to litt up their hearts unto God, answer, We lift them up unto 
the Lord! Hence it is, that in the very canon he always prays 
in the name of the people gathered together, of which giving 
several instances, he infers that from thence it is clear that the 
mass is nothing else but the action of the priest and whole con- 
gregation; which he says is proved further from those words 
of the prayer, Omnium circumstantium, §c., All that stand 
here, whose faith and devotion is known to thee: which cannot 
be wrested to any other sense. And that all that were present 
did communicate, he says appears from those words of the 
priest, when he prays, that the body and blood of Christ 
may be to eternal life to all that receive. And after the com- 
munion, he says, What we have received with our mouths, let 
us receive with a pure mind: and, Thou hast filled thy gifts: 
and almost all the prayers which are said after communicating 
are of the same tenour, because no others could be present but 





such as could offer and partake of the sacrament. 


Which he 


proves®® from Cyprian and Pope Leo, and the Apostolical 


Canons, and the Council of Antioch. 


50 (Ibid. (p. 203.) Cyprianus, Serm. 
de Lapsis, et Leo Papa, Serm. 4. de 
Quadrag., populi communicantis 
mentionem faciunt: et Can. Io. 
Apostol. ac 2 Concilii Antiocheni 
sub Julio I. decernitur, ut omnes 
fideles, qui ad ecclesiam conveniunt, 
communicent; recusantes ab ec- 
clesia rejiciantur et excommunicen- 
tur.—Sciendum est, inquit Micro- 
logus, c. 51., quod soli communi- 
cantes divinis mysteriis interesse 
consueverunt, unde et ante oblatio- 
nem juxta canones jubebantur exire 
catechumeni et poenitentes, videlicet 
qui nondum se paraverant ad com- 
municandum. Hoc quoque ipsa 
sacramentorum innuit confectio, in 
qua sacerdos non pro sola sua obla- 
tione et communicatione, sed et 
aliorum, rogat, et maxime in ora- 
tione post communionem pro solis 
communicantibus orare videtur. Nec 
proprie communio dici potest, nisi 
plures de eodem sacrificio participent. 

51 [bid. n. 4. (p. 204.) Odo Came- 
racensis in Expositione Canonis ad 
illa verba, Et omnium circumstantium, 
Cum primitus, inquit, miss@ sine col- 


To these he adds*! the 


lecta non fierent, postea mos inolevit 
ecclesie solitarias, et maxime in ce- 
nobiis, fieri missas. Et cum non 
habeant, quam pluraliter collectam 
salutent, nec plurales mutare possint 
salutationes, convertunt se ad eccle- 
siam dicentes, se ecclesiam in ecclesia 
salutare. Et, paucis interjectis, Se- 
cundum quem sensum in hoc loco cir- 
cumstantes accipiuntur omnes ubique 
fideles, qui in unitate totius corporis 
et sibi adherent invicem et summo 
capitt. Consonat Stephanus Edu- 
ensis ita scribens, L. de Sacram. Al- 
taris, 6. 13.: Sciendum est, quod, si 
unus tantum sit presens, [vel] nulli 
sint presentes, ut in missis solitariis, 
non ideo mutantur, que pluraliter 
solent fiert orationes. Primo enim 
misse non solebant celebrari sine col- 
lecta fidelium multitudine. Postea 
mos inolevit, solitarios sicut monachos 
celebrare solitarias, quod eis con- 
cessum est ex indulgentia. Inde etiam 
seculares consueverunt missas can- 
tare privatas. Tunc fiunt saluta- 
tiones ad omnes fideles, qui assistunt 
quasi presentes, fide et caritate sa- 
cramentis communicantes. 


360 Communicants XV. iv. 


testimonies of Micrologus [anno 1080], and Odo Cameracensis 
{anno 1105], and Stephanus Eduensis [anno 1113], concerning 
the same practice of the primitive Church, which they own was 
different from that of their own time, when solitary mass was 
brought in by the monks. Nay, he adds*?, that solitary mass 
was forbidden by several, Councils and canons expressly, when 
it began to appear. Among which he relates the forementioned 
canon of the Council of Nantes and the Council of Mentz under 
Leo III, can. 43; and the Capitular of the Kings of France, 
collected by Benedictus Levita, lib. 5. cap.93; and the Capi- 
tular of Theodulphus Aurelianensis, cap. 7; and the Synodical 
Epistle of Ratherius Veronensis, published by Dacherius, 
Spicileg. tom. 2 °?; and the Synod of Paris under Gregory IV, 
anno 829; which is most remarkable, because it shows us both 
the original and the grounds and motives that introduced this 


corruption. 


52 Tbid. ἢ. 5. (p. 204.) Concilium 
Moguntinum sub Leone ILI., c. 43., 
ait, Nullus presbyter, ut nobis videtur, 
solus missam cantare valet recte. 
Quomodo enim dicet, Dominus vobis- 
cum! vel sursum corda admonebit 
habere, et alia multa his similia, quum 
alius nemo cum eo sit? Que verba 
transtulit in Capitulare Regum Fran- 
εἴ Benedictus Levita (lib. 4. cap. 
93-), et Synodus Parisiensis sub 
Gregorio IV. (lib. 1. cap. 48.) Ir- 
REpSstt, δι... Exstat et decretum 
Concilii Nannetensis idem vetans 
apud Ivonem, (part. 3. 6. 70.,) De- 
finivit sanctum Concilium, ὅσο. Si- 
militer ‘lheodulfus Aurelianensis 
episcopus in suo Capitulari ad Cle- 
rum, (c. 7.) ait, Sacerdos missam 
solus nequaquam celebret. Esse enim 
debent, qui ei circumstent, quos ille 
salutet, a quibus ei respondeatur, et 
ad memoriam illi reducendum est illud 
Dominicum, Ubicumque fuerint duo 
vel tres in nomine meo congregati, et 
ego sum in medio eorum. Ratherius 
item Veronensis Episcopus, editus a 
Luca Dacherio (tom. 2. Spicilegii), 
in Epistola Synodica ad Presbyteros, 
Nullus solus missam cantet. Gri- 
schov. | 

55. { According to the original edi- 
tion, but I cannot find it in De la 


‘A very culpable custom,’ say they *+, is crept in, 


Barre’s new edition, Paris, 1723, 4 
tom. fol. See Fulcuinus de Gestis 
Abbatum Lobiensium, c. 24. (D’A- 
cher. t. 1. p. 737.) where Ratherius 
is mentioned and his Epistole Syn- 
odice also. Ep.| 

54 C, Paris. ]. 1. c. 48. (ap. Labb. 
C. Paris. 6. t.7. p. 1628 6.) Irrepsit 
in plerisque locis, partim incuria 
partim avaritia, reprehensibilis usus 
et congrua emendatione dignus, eo 
quod nonnulli presbyterorum sine 
ministris missarum solemnia fre- 
quentent:))J5. Unde conveniendus, 
immo interrogandus nobis videtur 
hujusmodi corporis et sanguinis Do- 
mini solitarius consecrator, quibus 
dicit, Dominus vobiscum! et a quo 
illi respondetur, Ht cum spiritu tuo! 
vel pro quibus supplicando Domino 
inter cetera, Memento, Domine, et 
omnium circumstantium! cum nul- 
lus circumstet, dicit? Que consue- 
tudo, quia apostolicee et ecclesiastice 
auctoritati refragatur, et tanto mys- 
terlo quandam dehonorationem ir- 
rogare videtur, omnibus nobis in 
commune visum est, ut deinceps 
hujuscemodi usus inhibeatur, pro- 
videatque unusquisque episcoporum, 
ne in sua parochia quisquam pres- 
byterorum missam solus celebrare 
presumat, 





361 


and manner of reception. 


in many places, partly by negligence, and partly by covetous- 
ness, which ought by all means to be reformed, that some 
presbyters celebrate mass without any attendants. Whence it 
is proper to convene and ask every such busy consecrator of 
the body and blood of the Lord to whom he uses those words, 
The Lord be with you? and who answers him, And with thy 
spirit ? or for whom he supplicates the Lord, when he says 
among other things, Remember those that stand about me! 
when there are none standing about him? Which custom 
therefore being contrary to apostolical and ecclesiastical au- 
thority, and bringing a reproach upon so great a mystery, 
it seems good to us all in common to inhibit it for the future ; 
and that every bishop take care, that no presbyter within his 
diocese shall presume to celebrate mass by himself alone.’ 
Bona owns that all these Councils prohibited solitary mass 
upon this ground, that it made all such expressions as those, 
The Lord be with you! and, Lift up your hearts! Sec., to be 
nonsense and absurd. And he adds some canons out of Gra- 
tian 51 under the name of Pope Soter and Anacletus, which 
ordain that no presbyter should presume to celebrate mass, 
except there be at least two present beside himself. Upon 
which he takes occasion to make this just reflection °5, that 
these could not be the decrees of those ancient bishops, because 
solitary mass was a thing never heard of in their age, and he 
could not think they would make laws to take away an abuse 
which crept not in till some ages after among the monks. 
Would it not now perfectly amaze a man after all this, to 
hear the same author declare in the very first words of his next 
chapter, that the laudable custom of private mass, without any 
communicants, or the presence of any but one priest, was 
always the practice of the Church? And that the heretics who 
hate liturgy (so he wrongfully slanders the Protestants°®) could 


54 De Consecrat. distinct. 1. ὁ. 61. °9 Ibid. (p. 205.) Neutri conve- 





ap. Bonam, ibid. n. 6. (p. 204.) Hoe 
quoque statutum est, Ut nullus pres- 
byterorum, §c. Ab aliis tribuitur 
Anacleto, in cujus Ep. 1. leguntur 
hee verba: Sacerdotes, quando Do- 
mino sacrificant, non soli hoc agere 
debent, sed testes secum adhibeant, 
ut Domino perfecte in sacratis Deo 
sacrificare locis probentur. 


nire certissimum est; nihil enim 
magis alienum a praxi et spiritu il- 
lius seculi, quam solitariz missz 
celebratio, nec puto voluisse sanctos 
illos pontifices edita lege abusum 
tollere, qui non nisi post aliquot se- 
cula inter monachos irrepsit. 

56 Ibid. c. 14. n. 1. (p. 205.) Sem- 
per viguit in ecclesia private missa, 


362 XV. iv. 


Communicants 


never demonstrate that it was prohibited ; when he himself has 
so fully demonstrated it to their hands? But now he will 
undertake to demonstrate on the contrary, that private mass, 
in whatever sense we take it, was always lawful and in use, 
from the most approved testimonies and examples of the primi- 
tive Fathers. And yet when he comes to the proof, he offers 
not so much as one instance of that sort of private mass, where 
the priest ministers alone without the presence of the people, 
which is called solitary mass, though he approves of it; nor 
says he any thing material for that sort of private mass where 
the priest partakes without any other communicants, though 
in the presence of all the people; but only urges a mistaken 
passage of Chrysostom 57, urged before by Bellarmin and 
Harding, and answered by Chamier, where he says, ‘ In vain 
do we stand at the altar, in vain is the daily sacrifice offered, 
there is no one that communicates.’ As if Chrysostom had 
neither presbyter, nor deacon, nor any of the people to com- 
municate with him above once a year in the great churches of 
Antioch or Constantinople, because many were so negligent as 
not to communicate oftener; whom he justly reproves in an 
hyperbolical way of speaking, which does not mean that he 
communicated by himself alone, but that many were guilty of 
a gross neglect, whilst others, as Chrysostom himself says, 
were more assiduous and zealous. And yet this is one of the 
best proofs Bona can give after all his boasts of demonstration, 
which shows that he was as hard put to it to defend an inde- 
fensible cause, as Pope Innocent LI. was, when °*, to answer 


uno saltem presente et ministrante, ap. Juel. art. 1. (p. 51.) Pope Inno- 


laudabilis consuetudo, quam here- 
[101 misoliturgi aliquando prohibitam 
fuisse nunquam poterunt demon- 
strare. Sive enim dicatur privata, 
.ex eo quod solus sacerdos in ea 
communicet ; [sive quia vel unus 
duntaxat vel pauci ei intersint, | sive 
alia quacunque ex causa: semper 
eam licitam, semperque in usu fu- 
isse, probatissimis veterum patrum 
testimoniis et exemplis demonstrabo. 
57 Hom. 3. in Eph. (t. 11. p- 238.) 
. Εἰκῆ θυσία καθημερινὴ, εἰκῆ πα- 
ΓΕ πε TO θυσιαστηρίῳ, οὐδεὶς ὁ oO 
μετέχων. 


°8 De Officio Misse, 1. 2. c. 25. 


centius hath yet another fetch, &c. 
(Oper. Innocent. (t. τ. p. 344.) Sta- 
tutum est autem in sacris canoni- 
bus, ut nullus presbyterorum mis- 
sarum solemnia celebrare preesumat, 
nisi duobus przsentibus, sibique 
respondentibus, ipse tertius habea- 
tur. Quia cum pluraliter ab eo di- 
citur, Dominus vobiscum ! et illud in 
secretis, Orate pro me! apertissime 
convenit, ut illius salutationi re- 
spondeatur a pluribus. Verum aliud 
est necessitatis articulus, et aliud 
religionis contemptus. Pie quoque 
credendum est, et sacris auctoritati- 
bus comprobatur, quod angeli Dei 


and manner of reception. 363 


§ 4, 5. 


the objection that is urged in this very argument, ‘ How the 
priest can say, Orate pro me fratres, Pray for me, brethren ! 
seeing he is alone without assistants?’ he is forced to say, 
‘that it is piously to be believed that the angels of God are 
our associates in prayer.’ Which answer does not untie the 
knot 59, for though they are present, they are not present as 
communicants, to eat and drink with us the body and blood of 
Christ. Neither can the priest be supposed to say to the 
angels, Take, eat, this is my body! according to Christ’s 
command. 

Eyident therefore it is beyond all contradiction, that whether 
we consider the institution itself, or the practice of the Apo- 
stles and the primitive Church, or the tenor of all the ancient 
Liturgies, which the reader may find collected in Chamier °°, 
with the testimonies of the Fathers upon the subject ; or even 
the tenor of the Roman Mass itself; or the opposition this 
corruption met with at its first appearance ; the eucharist was 
not intended as a sacrifice to be offered by a single priest in a 
corner, without communicants or assistants, or for the inten- 
tion or at the cost of some particular person paying for it; but 
for a communion to the whole Church, as the primitive Church 
always used it; and there is not an example to be found of the 
contrary practice. 

5. But this was not the only abuse which crept into the Other cor- 
Church in later ages against the ancient way of celebrating the ruphons 


counte- 
holy communion. For Bona himself takes notice of two more ®?, nanced in 





comites assistant orantibus, secun- 
dum illud propheticum, In conspectu 
angelorum psallam tibi,&c.Grischov. | 

59 Bona says, This answer of the 
Pope is piously meant, but not solid 
and true.—Vid. Rer. Liturg. 1. 2. 
c. 5. ἢ. I. (p. 282.) Hoc deinde an- 
tiquatum fuit, non quia celebranti 
adesse credantur angeli, ut pie scrip- 
sit Innocentius III., (Lib. 2. de 
Myst. Missz, c. 25.) quasi ex hoc 
inferret, nunquam celebranti deesse 
adstantes, &c. 

60 De Eucharist. 1. 7. ec. 17-19. 

61 Rer. Liturg. 1. 1. ¢. 15. n. 6. 
(p. 209.) Missa sicca ab indiscreta et 
privata quorundam devotione duxit 
originem, cui nimium indulgentes 
fuerunt sacerdotes. Larva est et 


simulatio quedam vere missz, sicca 
procul dubio et jejuna, utpote ca- 
rens non solum consecratione, sed 
etiam sumptione corporis Christi, 
similis coene lignee et lapidee, 
quam Lampridius et alii referunt 
sepe convivis suis Heliogabalum 
exhibuisse. Invaluit tamen adeo, ut 
aliquando viris sanctis et doctis non 
displicuerit. Gulielmus de Nangiaco 
monachus, in Libro Gestorum 8. 
Ludovici, narrat, religiosissimum 
regem, cum e transmarinis partibus 
rediret in Galliam, corpus Christi 
in navi decentissime collocari, atque 
ibi officia divina et missam, excepto 
canone, quotidie celebrari fecisse. 
Eandem commendat Genebrardus, 
Libro de Liturgia Apostolica, c. 30., 


the Roman 
Church, as 
the missa 
sicca and 
nautica, 
and those 
called bifa- 
ciata and 
trifaciata, 


fe. 


364 


Communicants 


which he censures as heartily as one could wish, though they 
found great encouragement in their time. They are corrup- 
tions not commonly met with in other authors, and therefore I 
will give the reader an account of them from him. 

‘The one was called missa sicca, dry mass, which,’ he says, 
‘took its original from the indiscreet and private devotion of 
some, to which the priests were too indulgent. It is a mere 
mask and counterfeit of the true mass, properly dry and jejune, 
as wanting not only the consecration, but the participation of 
the body of Christ, like that supper of wood and stones, which, 
Lampridius and other historians tell us was exhibited by He- 
liogabalus to his guests. Yet it so prevailed, that for some 
time it was not displeasing to holy and learned men. Guliel- 
mus de Nangiaco, the monk, in his book of the Actions of St. 
Lewis, tells how that most religious king, returning from be- 
yond sea into France, had the body of Christ in the ship with 
him, and there ordered all the whole divine office and the 


XV. iv. 


mass, except the canon, to be daily celebrated. 


pro his, qui mane integre misse 
Interesse non possunt, pro navigan- 
tibus, pro infirmis, et quando de- 
functi post meridiem sepeliendi sunt, 
pro qua re in usu fuisse suis tempo- 
ribus testatur, seque Taurini, anno 
1587, in exsequiis viri nobilis, qui 
vespere sepeliebatur, hujusmodi mis- 
sz cum diacono et subdiacono can- 
tatee interfuisse. Modum eam cele- 
brandi sic describit Durandus in 
Rationali: (1. 4. 6. 1.) Sacerdos, si ex 
devotione, non ex superstitione, velit 
totum officium misseé sine sacrificio 
dicere, accipiat omnes vestes sacer- 
dotales, et missam suo ordine celebret 
usque ad finem offerende, dimittens 
secreta, que ad sacrificium pertinent. 
Prefationem vero dicere potest, licet 
in eadem videantur angeli invocari 
ad consecrationem corporis et san- 
guinis Christi. De canone vero nihil 
dicat, sed orationem Dominicam non 
pretermittat, et que ibi sequuntur, 
sub silentio dicenda, non dicat : ca- 
licem vel hostiam non habeat, nec de 
his, que super calicem seu eucharis- 
tiam dicuntur vel fiunt, aliquid dicat 
vel faciat. Potest etiam dicere, Pax 
Domini sit semper vobiscum ! et ex- 


Genebrard 


inde misse officium suo ordine pera- 
gat. Melius est tamen alia omittere. 
Hee autem missa nautica dicitur, 
ut ait Durandus Lib. 2. de Ritibus 
Ecclesiz, 6. 4., ex Libro Sacerdotali, 
quia in mari et fluminibus celebrari 
solebat, in quibus propter motum 
et agitationem fluctuum vix potest 
sacrificium offerri sine periculo effu- 
sionis. Declamant acriter adversus 
eam Gulielmus Estius, Orat. 13. 
Theologica, et Laurentius Laudme- 
terus, 1. 2. de Veteri Clerico et 
Monacho, c. 84., qui ambo existi- 
mant, paullo ante Guidonem de 
Moute Rocherii ccepisse, a quo lau- 
datur et approbatur, Tractat. 4. 6. 7. 
Manipuli Curatorum, quem scripsit 
anno 1333; sed errant; quia, ut vi- 
dimus, jam in usu erat vivente S. 
Ludovico rege, qui obiit anno 1270, 
eamque describit Durandus, qui eo- 
dem tempore vixit, et Petrus Can- 
tor, qui floruit anno 1200, ejusdem 
meminit in Verbo Abbreviato, c. 29., 
ubi ait, Missam siccam esse sine gru- 
tia et humore [leg. honore] confec- 
tionis eucharistie, et nihil fidelibus 
prodesse. 


ee 


gga doe 








and manner of reception. 365 
commends the same in his book of the Apostolical Liturgy, 
(c. 30.) for those that cannot be in the morning at the whole 
mass, and for those that are at sea, and for the sick, and for 
any that are buried in the afternoon; to which purpose he 
says it was used in his time, and he himself was present at 
Turin, anno 1587, at the funeral of a nobleman, who was buried 
in the evening with such a mass sung by a deacon and a sub- 
deacon. Durandus describes the manner of celebrating it in 
his Rationale, (1. 4. ὁ. 1.) where he says, ‘The whole office 
may all be used except the canon, although in the preface the 
angels seem to be invocated to the consecration of the body 
and blood of Christ. This Durandus [or Durantus] in his book 
De Ritibus, (1. 2. ὁ. 4.) says, is called the seamen’s mass, missa 
nautica, because it was used to be celebrated at sea and upon the 
rivers, where by reason of the motion and agitation of the waves 
the sacrifice could hardly be offered without danger of effusion. 
Estius declaims bitterly against it in his thirteenth Theological 
Oration, and so does Laurentius Laudmeter, 1. 2. De Veteri 
Clerico et Monacho, (c. 84.) who both think it began a little 
before the time of Guido de Monte Rocherii, who commends 
and approves it in his book called Manipulus Curatorwn, 
(tract. 4. ὁ. 7.) which he wrote anno 1333. But they were 
mistaken, because, as we have seen, it was in use in the time 
of King Lewis the Saint, who died anno 1270, and Durandus 
describes it, who lived at the same time. And Petrus Cantor, 
who flourished anno 1200, mentions it in his book called Ver- 
bum Abbreviatum, (c. 29.) where he says, Dry mass is without 
the grace and moisture of the consecrated eucharist, and profits 
the faithful nothing.’ Bona adds, ‘ that now by the provident 
care of bishops, he thinks this abuse is abrogated and destroyed 
all over the world.’ But he forgets to tell his reader one thing, 
which Durantus © tells us freely out of Navarre, that the book 
called Liber Sacerdotalis, where this missa nautica is de- 
scribed, was approved by Leo X., and that St. Antonine speaks 
of it as used at Toulouse by way of funeral office in the after- 


62 De Ritibus, 1. 2. c. 4. n. 8. (p. s. 4. Hane [missam nauticam] To- 
117.) Exstat Liber Sacerdotalis a Le- losw, dum post prandium defuncti 
one X., ut ait Navarrus, libro de sepulture dantur, celebrari consue- 
Oratione, Miscell. 53., probatus in tam dixi libro 1. capitulo, De Ce- 
eo, parte prima, tractat. 4. c. 34, &c. metertis. 

.... Antoninus, 3 patte, tit. 13. c. 6. 


366 Communicants XV. iy 


noon. By which we may judge how great corruptions may 
creep into the Church, and then gain the approbation both of 
their popes and saints, by their own confession. And when it 
is so, they will never want advocates to plead their cause, and 
put the face of antiquity upon them. As in this very case, 
though Bona and others censure this abuse as an innovation, 
yet Durantus derives its original from the primitive Church, 
and tells us it was practised at Alexandria in the time of 
Socrates, because, he says ®3, that on Wednesdays and Fridays 
they had the Scriptures read and expositions made upon them, 
and all other things belonging to religious assemblies, except 
the celebration of the mysteries: which indeed is very true ; 
but altogether foreign to his purpose, unless we shall say that 
there can be no prayers, nor sermons, nor psalmody, nor 
reading the Scriptures in the Church, but presently it must be 
called dry mass, that is, using the consecration-service without 
a consecration. 

The other corruption, which Bona censures as a detestable 
abuse, is that which they call missa bifaciata and trifaciata, 
which, he says, Petrus Cantor in the forementioned book 
sharply rebukes. For some priests in his time had got a trick 
of throwing many masses into one, saying the mass of the day, 
or some special mass, as far as the offertory, and then begin- 
ning another as far as the same place; and after that a third 
and a fourth in the same manner. After that they said as 
many secret prayers as they had begun masses, and then made 
one canon serve them all, adding as many collects in the end as 
they had repeated in the beginning. Petrus Cantor ascribes 
the original of this abuse to the covetousness of the priests, 
who, knowing it to be unlawful for them to celebrate more 
than once in one day, invented this grafting of many masses 
upon one stock, that by once celebrating they might satisfy the 
devotion of many together, who desired the sacrifice to be of- 
fered for them, by which means they got the pay of several 
masses for one sacrifice. These masses Petrus Cantor calls, by 
a barbarous name, bifaciatas and trifaciatas, because they 


Cg ΟΡ ΣΕΥ ΣῚΡ. 205. 31.) ταῦτας ἑρμηνεύουσι, πάντα τε τὰ συν- 
Αὖθις δὲ ἐν ᾿Αλεξανδρείᾳ, τῇ Τετράδι, ἀξεως γίνεται, δίχα τῆς τῶν μυστη- 
καὶ τῇ λεγομένῃ Παρασκευῇ, Tpadai ρίων τελετῆς. 
τε ἀναγινώσκονται, καὶ οἱ διδάσκαλοι 





367 


and manner of reception. 


had a double and a triple face: which he abominates and de- 
tests, as monstrous, and contrary to the institution and custom 
of the Church. 

It is great pity we have not this book of Petrus Cantor, 
called his Verbum Abbreviatum, or Short Word, here at hand 
in some of our libraries. It is a book so rare, that I find no 
mention made of it in Dr. Cave. But Du Pin® gives a short 
account of the author. He says, ‘he was chanter of the Church 
of Paris in the beginning of the thirteenth century ; that he 
composed a book, called The Word Abridged ; a work 
renown among the authors of the next centuries, of 
part was written against the Proprietary Monks. He likewise 
wrote a Grammar for Divines, very necessary for understand- 
ing the Scriptures; a Book of Distinctions; a Treatise about 
some Miracles; three Books of the Sacraments, and divers 
Sermons, mentioned by Trithemius.’ Du Pin adds, ‘ that in their 

‘libraries they had his Glosses upon the Bible, and A Collection 
of Cases of Conscience :’ but none of them are printed, beside 
the Verbum Abbreviatum. Trithemius® says, he was a bishop 
afterwards, as he had heard reported, and he gives him this 
character, that he was excellently well learned in the Scrip- 
tures, and eminent in all philosophical knowledge ; that he was 
rector of the Theological School of Paris for many years, where 
he trained up many eminent disciples. Were his books now to 
be seen, we might doubtless find many other such abuses of the 


of great 
which a 





64 Bibliothéque, cent. 13. p. 54. 
(Par.1701. 8vo. v.10. p.202.) Pierre 
Chantre l’église de Paris, qui a fleuri 
et enseigné vers le méme tems dans 
Vuniversité de Paris, ἃ composé un 
livre, intitulé Parole Abrégée, ou- 
vrage fort célébre parmi les auteurs 
de siécles suivans, dont on a imprimé 
une partie, écrite contre les Moines 
Propriétaires. I] avoit aussi com- 
posé un autre livre, intitulé la Gram- 
maire des Théologiens, trés utile 
pour Vintelligence de l’Ecriture : un 
Traité des Distinctions: un écrit 
touchant quelques Miracles: trois 
Livres de Sacramens; et des Ser- 
mons, dont Trithéme fait mention. 
On trouve dans les bibliothéques de 
gloses de cet auteur sur les livres 


de la Bible, et une Somme de Cas 
de Conscience. 

65 De Scriptor. p. 81. (ap. Bibl. 
Eccles. Albert. Fabricii, p. 104. n. 
1519.) Petrus Cantor Parisiensis : et 
postea, ut ferunt, episcopus: vir in 
divinis Scripturis eruditissimus, et 
in seeculari philosophia nobiliter doc- 
tus: theologice scholz Parisiensis 
multis annis gloriose prefuit: et 
discipulos egregios multos erudivit. 
Scripsit etiam preclara opuscula: 
de quibus pauca ad manus nostras 
memini pervenisse. Volumen preno- 
tatum: Verbum Abbreviatum: Dis- 
tinctionum aliud: Grammaticum 
Theologorum: Sermones varios: De 
quibusdam Miraculis: De Sacra- 
mentis quoque. 


368 XV. iv. 


Communicants 


monks as severely handled in them, as those which we have 
here noted out of Bona. 

Whilst I am upon this head of abuses, the reader will not be 
displeased if I note another of this kind, which Baronius him- 
self takes notice of, out of the seventeenth Council of Toledo, 
where there is a canon to censure and correct it. Some priests 
in Spain were so corrupt, as to gratify revengeful men by say- 
ing the service of the dead for the living, for no other end but 
that they for whom the office was said might incur the danger 
of death, by having a sacrifice offered for them; and so that 
which was designed for men’s salvation was perversely abused 
at the instigation of wicked men to their destruction. Against 
such compliers with the detestable requests of wicked men, the 
Council pronounces® the severe sentence of deposition and ex- 
communication. We may also note another abuse, mentioned 
in the twelfth Council of Toledo 68, which was, that some priests, 


66 An. 694. n.g. (t. 8. p. 623 c.) 
Succisa est pariter in eodem Conci- 
hio [Tolet. 17.] abusio illa, que in 
sacrosanctum misse sacrificium ir- 
repsisset cum superstitione con- 
juncta; dum scilicet aliquis, adver- 
sus inimicum suum odio flagrans, ut 
ille quam citius ex humanis subdu- 
ceretur, pro ipso offerret vel offeren- 
dum curaret sacrificium pro defunc- 
tis eee solitum. 

7C. το 17. 6. 5. (Ὁ. 6. p. 1366 
e. Me Nam missam pro requie de- 
functorum promulgatam fallaci voto 
pro vivis student celebrare homini- 
bus, non ob aliud, nisi ut is, pro 
quo idipsum offertur officium, [8]. 
sacrificium, | ipsius sacrosancti liba- 
minis interventu, mortis ac perditio- 
nis incurrat periculum: et quod 
cunctis datum est in salutis reme- 
dium, illi hoc perverso instinctu qui- 
busdam esse expetunt in interitum. 
Obinde nostre elegit unanimitatis 
conventus, ut si quis sacerdotum de- 
inceps talia perpetrasse fuerit detec- 
tus, a proprio deponatur gradu; et 
tam ipse sacerdos, quam etiam ille, 
qui ad talia peragenda incitasse per- 
penditur, exsilii perpetui ergastulo 
religati, excepto In supremo vite cur- 
riculo, cunctis vitee suze diebus sa- 
cre communionis eis denegetur per- 


ceptio, quam Deo se crediderunt 
fraudulento delibasse studio. 

68 C, 5. (ibid. p. 1230 a.) Relatum 
nobis est, quosdam de sacerdotibus, 
non tot vicibus communionis sancte 
gratiam sumere, quot sacrificia in 
uno die videantur Deo offerre: sed 
in uno die, si plurima per se Deo 
offerant sacrificia, in omnibus se ob- 
lationibus a communione [al. com- 
municando] suspendunt, et in sola 
tantum extremi sacrificii oblatione 
communionis sanctz gratiam su- 
munt: quasi non sit toties reus il- 
lius veri et singularis sacrificii, quo- 
ties participator corporis ac_san- 
guinis Domini nostri Jesu Christi 
esse destiterit. Nam ecce Apostolus 
dicit, Nonne qui edunt hostias, par- 
ticipes sunt altaris? Si ergo, qui 
edunt hostias, participes sunt alta- 
ris, certum est, quod hi, qui sacrifi- 
cantes non edunt, rei sunt Dominici 
sacramenti. Quicunque ergo sacer- 
dotum deinceps divino altario sacri- 
ficium oblaturus accesserit, et se a 
communione suspenderit, ab ipsa, 
qua se indecenter privabit, gratia 
communionis, anno uno repulsum 
se noverit. Nam quale erit illud sa- 
crificium, cui nec ipse sacrificans 
participasse cognoscitur? Ergo hoc 
modis omnibus est tenendum, ut 


§ 5, 6. and manner of reception. 369 


having occasion to consecrate the eucharist more than once in 
a day, would not communicate themselves every time, but only 
at the last consecration. Which was another sort of private 
mass, but as it were the reverse of that of the Romish Church. 
For as now the priest communicates without the people, (par- 
don the absurdity of the expression, when I call that communi- 
cating where there is no communion,) so then the people were 
forced to communicate without the priest: both which the 
Council thought preposterous and absurd, and therefore re- 
inforces the ancient discipline, that beth priest and people 
should communicate together: which was ever the constant and 
universal practice of the whole primitive Church, to whose laws 
and rules about communicants, leaving these abuses and inno- 
vations, I now return. 

6. As all persons were obliged to receive the communion The com- 
constantly, who were within the pale of the Church in the eters ir 
largest acceptation of the word, except catechumens and ex- hereticsand 
communicate persons: so we must note, to avoid ambiguity, iesen ο: 
that heretics and schismatics were commonly ranked in the confession 
same class with excommunicate persons; sometimes being for- Srna 
mally cut off from the Church by her censures, and sometimes 
voluntarily by their own separation ; and therefore, till they had 
made confession and renunciation of their errors, and were re- 
eonciled by imposition of hands and absolution, they were 
reckoned in the number of those to whom the communion of 
prayers and this holy sacrament was denied ; and that whether 
they had been baptized in the Church, or were baptized in 
heresy and schism. Sometimes they were allowed with all 
others to hear the Seriptures read, and the sermon preached, 
as has been shown in a former book®; but then, when the 
service of the catechumens was over, they were obliged to de- 
part with them; the deacon’s admonition commonly running in 
these terms, as we have often heard before, ‘ Let no catechu- 
men, no penitent, no unbeliever, no heretic or heterodox per- 
son, be present at the holy mysteries!’ After what manner 
they were received and reconciled upon their confessions, be- 


quotiescunque sacrificans, corpus et participem preebeat.—Vid. Gratian. 
sanguinem JesuChristi, Domininos- de Consecrat. distinct. 2. ὁ. 10. fal. 
tri, in altario immolat, toties percep- 1τ1.7 (t.1. p. rg17.) The same words. 
tionis corporis et sanguinis Christi se CO FA CW, £. a 2. Ve Ae 202. 


BINGHAM, VOL. V. Bb 





370 XV. 


Conununicants 


longs to another subject; which has in some measure been 
handled already 7°, and will come again under consideration 
in the next volume, when we treat of the discipline of the 
Church. At present it is sufficient to observe, that whilst they 
continued in heresy or schism, they were of the number of 
those to whom the Church refused to give the sacrament, as 
persons not being in full communion with her. 


et “hi 7. On the other hand, it is beyond dispute, that as she bap- 
Ο infants . . δ : . . . 

and chil. tized infants, and gave them the unction of chrism with impo- 
dren for se- 


sition of hands for confirmation, so she immediately admitted 
them to a participation of the eucharist as soon as they were 
baptized, and ever after without exception. Some evidence has 
been given of this already7!, for at least eight centuries, in 
speaking of confirmation, out of Gennadius, and Alcuin, and 
the Ordo Romanus, and Jesse Ambianensis, and other public 
offices of the Church, containing the rules of baptism and con- 
firmation, where orders are also given to communicate infants 
as soon as they were baptized. Here I will add the testimony 
of the more ancient writers, that it may not be thought a no- 
velty and invention of later ages. 

Jyprian often mentions it as the common practice. In his 
book De Lapsis7? he speaks of some parents who took their 
little children in their arms, when they went to sacrifice at the 
Heathen altars: and he brings in those infants thus complain- 
ing: ‘We did nothing ourselves, neither did we leave the 
bread and cup of the Lord to run of our own accord to the 
profane contagions: it was the treachery of others that de- 
stroyed us, we fell by the hands of our parents.’ A little fur- 
ther73 he speaks of another infant, who was carried by her 


veral ages. 


70 Scholastic History of Lay-Bap- 
tism, part 1. ch. 1. s. 21. [ Published 
by the Author in 1712. His original 
sixth volume of the Antiquities, con- 
taining this fifteenth Book, did not 
appear till 1719. Ep.] 

4 Bere. ch. 18. 2. -V..4.°p: 108. 

72 De Lapsis, p.125. (p. 90.)*..- 
Infantes quoque parentum manibus 
vel impositi vel attracti, amiserunt 
parvuli, quod in primo statim nati- 
vitatis exordio fuerant consecuti. 
Nonne illi, cum judicii dies venerit, 
dicent: Nos nihil fecimus, nec de- 


relicto cibo et poculo Domini ad 
profana contagia sponte properavi- 
mus. Perdidit nos aliena perfidia, 
parentes sensimus parricidas. 

73 Ibid. p. 132. (p. 94.) Parentes 
forte fugientes, dum trepidi minus 
suis consulunt, sub nutricis alimen- 
to parvulam filiam reliquerunt; re- 
lictam nutrix detulit ad magistra- 
tus. Illi ei apud idolum, quo popu- 
lus confluebat, quod carnem necdum 
posset edere per etatem, panem me- 
ro mixtum, quod tamen et ipsum 
de immolatione pereuntium super- 


» 


and manner of reception. ov 


nurse, unknown to her parents, to the magistrates, to partake 
of the idol-sacrifice ; who, when she was brought by her mo- 
ther afterwards to receive the eucharist, vomited up the wine 
that was given her to drink in the communion. By which it is 
undeniable that infants were then admitted to communicate in 
both kinds, if they were capable of receiving them. Upon this 
account the Author of the Constitutions74, in his invitation of 
the faithful to the communion, bids mothers bring their chil- 
dren with them. And again?>, describing the order in which 
they communicated, he says, ‘ First let the bishops receive, 
then the presbyters, deacons, subdeacons, readers, singers, and 
ascetics; among the women, the deaconesses, virgins, and wi- 
dows; after that, the children, and then all the people in their 
order. The author, under the name of Dionysius7®, says the 
same, ‘ that children were admitted, not only to baptism, but 
the eucharist, though they did not understand the reasons of 


either mystery.’ 


St. Austin?7 not only mentions the practice in Cyprian’s 
time, citing the foresaid passages out of his book De Lapsis ; 


erat, tradiderunt. Recepit filiam 
postmodum mater. Sed facinus 
puella commissum tam loqui et in- 
dicare non potuit, quam nec intelli- 
gere prius potuit, nec arcere [al. ca- 
vere]. Ignoratione igitur obreptum 
est, ut, sacrificantibus nobis, eam 
secum mater inferret. Sed enim 
puella mixta cum sanctis, precis 
nostre et orationis impatiens, nunc 
ploratu concuti, nunc mentis zstu 
ceepit fluctuabunda jactari, et velut 
tortore cogente, quibus poterat in- 
diciis, conscientiam facti in simpli- 
cibus adhuc annis rudis anima fate- 
batur. Ubi vero solemnibus adim- 
pletis calicem diaconus offerre pree- 
sentibus ccepit, et accipientibus 
ceteris locus ejus advenit ; faciem 
suam parvula instinctu divine ma- 
jestatis avertere, os labiis obturanti- 
bus premere, calicem recusare. Per- 
stitit tamen diaconus, et reluctanti 
licet de sacramento calicis infudit. 
Tunc sequitur singultus et vomitus. 
In corpore atque ore violato eucha- 
ristia permanere non potuit. Sanc- 
tificatus in Domini sanguine potus 


de pollutis visceribus erupit. 

741.8. δ: 12. (Cotel. v. 1. p. 398.) 
Ta παιδία προσλαμβάνεσθε ai μη- 
τέρες. 

75. 1010. ¢., 134 (Ρ: 205. :}.- - - "Καὶ 
μετὰ τοῦτο μεταλαμβανέτω ὁ ἐπίσκο- 
πος, ἔπειτα οἱ πρεσβύτεροι, καὶ oi 
διάκονοι, καὶ ὑποδιάκονοι, καὶ οἱ ἀνα- 
γνῶσται, καὶ οἱ Ψάλται, καὶ οἱ ἀσκη- 
ταὶ, καὶ ἐν ταῖς γυναιξὶν αἱ διακόνισ- 
σαι, καὶ αἱ παρθένοι, καὶ αἱ χῆραι, 
εἶτα τὰ παιδία, καὶ τότε πᾶς ὁ λαὸς 
κατὰ τάξιν. 

76 Hlierarch. Eccles. c. 7. part. 3. 
n. IJ. p. 360. (t. 1. p. 270 d.) Τὸ de 
kal παῖδας, οὔπω τὰ θεῖα συνιέναι δυ- 
ναμένους, τῆς ἱερᾶς μετόχους γίνεσθαι 
θεογενεσίας, καὶ τῶν ἱερωτάτων τῆς 
θεαρχικῆς κοινωνίας συμβόλων, δοκεῖ 
μὲν, ὡς φὴς, τοῖς ἀνιέροις εὐλόγου 
γέλωτος ἄξιον, κ. τ. λ. 

77 Ep. 23. [4]. 98.] ad Bonifac. 
(t. 2. p. 265 b.) Quod si Sanctus 
Cyprianus arbitraretur, non eorum 
defensionem continuo subjiceret di- 
cens, Nonne illi, cum judicii dies 
venerit, dicent, Nos nihil fecimus, 
&c. See ἢ. 72, preceding. 


ΒΡ. 


372 


Communicants 


but also seems to say75 it was necessary for infants, in order 
to obtain eternal life; grounding upon that saying of our Sa- 
viour, (John 6, 53.) “Except ye eat the flesh of the Son of 
man, and drink his blood, ye have no life in you.” Which, he 
says, is to be understood not of the sacrament of baptism, but 
of the sacrament of the Lord’s table, where no one is rightly 
admitted but he that is baptized. ‘And dare any one be so 
bold as to say, that this sentence does not appertain to little 
children, or that they can have life without partaking of this 
body and blood?’ He repeats the same frequently in his dis- 
putes with the Pelagians79, and in his Sermons on the Words of 
the Apostle 89, and in his Epistle to Boniface ®!, written jointly 
by him and Alipius against the Pelagians. And Pope Innocent, 
his contemporary, seems to have had the same opinion: for he 
argues in his Epistle to St. Austin and the Council of Milevis® 
for the necessity of baptizing infants, from the necessity of 
their eating the flesh and drinking the blood of the Son of 
Man. 

There is great dispute among the Romish doctors about the 
sense of St. Austin and this Pope Innocent upon this point. 
Bona®? and others think it would be a great reproach to their 
Chureh to have it thought that the Council of Trent should 
condemn the opinion of the necessity of communicating infants, 
whilst two such great men as St. Austin and them own Pope 


78 De Peccat. Merit. 1. 1. c. 20. 
(t. το. Ρ. 15 6.) Dominum audia- 
mus, inquam, non quidem hoc de 
sacramento [sancti] lavacri dicen- 
tem, sed de sacramento sanctz 
mens suze, quo nemo rite nisi 
baptizatus accedit, Nisi manducave- 
ritis carnem meam, &c. (d.) An vero 
quisquam etiam hoc dicere audebit, 
quod ad parvulos hee sententia non 
pertineat, possintque sine participa- 
tione corporis hujus et sanguinis in 
se habere vitam? 

79 Cont. Duas Epistol. Pelag. 1. 1. 
c. 22. (t. το. p. 429 6.) Nec illud 
cogitatis, eos vita habere non pos- 
se, qui fuerint expertes corporis et 
sanguinis Christi, dicente ipso, Nisi 
manducaveritis, §-c. 

80 Serm. 8. de Verb. Apost. p. 
110. [al. Serm. 174.] (t. 5. p. 834 a.) 


Infantes sunt, sed mensz ejus par- 
ticipes fiunt, ut habeant in se vitam. 

81 Ep. 106. [al. 186.] ad Boniface. 
p. 185. (t..2. p.673d.).. Nullus, qui 
se meminit Catholic fidei Christia- 
num, negat aut dubitat parvulos, 
non accepta gratia regenerationis 
in Christo, sine cibo carnis ejus et 
sanguinis potu, non habere in se 
vitam, &c. 

82 Ep. 93. [al. 182.] inter Epp. 
Augustin. (t.2. p.640b.).. Parvulos 
eterna vite premiis etiam sine 
baptismatis gratia donari posse, per- 
fatuum est: nist enim manducaverint 
carnem filii hominis, et biberint san- 
guinem ejus, non habebunt vitam in 
semetipsis. 

83 Rer. Liturg. 1. 2. c. 19. n. 1. 
(p. 325.) Quid supra de commu- 
nione puerorum mentio? &c. 


pave ξους raetccr ne ϑουφοννόλρυ | \ymctent γ6ς: 


XV, iv. 


hag tr 


ce 








i 
| 
| 


and manner of reception. 373 


Innocent were conceived to be of that opinion: and therefore 
they say, though the Ancients gaye the communion to infants, 
yet they did not think it necessary to salvation. This is the 
salvo which the Council of Trent. put into their mouths: for 
having condemned the opinion itself as heretical, yet to bring 
off the ancient Church, which was known to practise it, she 
adds *4; ‘We do not hereby intend to condemn antiquity for 
observing this custom in some places. For as those holy fathers 
had a probable reason, considering the state of the times they 
lived in, for their practice; so it is certainly, and without all 
controversy, to be believed that they did not do it upon any 
opinion of its being necessary to salvation. But Maldonat 
would not take the Council’s word for this: for, without any 
regard to their interpretation or authority, he asserts 55 roundly 
that the Ancients, and particularly St. Austin and Pope Inno- 
cent, did believe that infants could not be saved without par- 
taking of the eucharist, and that they were induced to believe 
this by those words of our Saviour, (John 6, 53.) “ Except ye 
eat the flesh of the Son of man and drink his blood, ye have 
no life in you.” And indeed any one that reads but with half 
an eye the testimonies of St. Austin now alleged, which Bona 
thought fit to conceal from his reader, only making a short 
reference to some of them, may easily perceive what was his 
opinion in the matter. And it were absurd to think that the 
whole primitive Church, Greek and Latin, from St. Cyprian’s 
time, should give the communion to infants without imagining 
any manner of necessity from any divine command to do it. 
But Bona endeavours to support his and the Council’s sense 
from the authority of Fulgentius, who was one of St. Austin’s 
disciples, and who, as he represents him, says that actual com- 
munion after baptism is not necessary to salvation. But he 
only abuses his reader with a false state of the case, and a 


false assertion grounded on it. 


84 Sess. 21. c. 4. (t.14. Ὁ. 847 c.) 
Neque ideo tamen damnanda est 
antiquitas, 51 eum morem in qui- 
busdam locis servavit. Ut enim 
sanctissimi illi patres sui facti pro- 
babilem causam pro illius temporis 
ratione habuerunt ; ita certe eos 
nulla salutis necessitate id fecisse 


For Fulgentius*® does not say 


sine controversia credendum est. 

85 In loan. 6, 53. p. 286. (pp. 
316, 317.) Audacius nunc dico, &c. 
Ad Innocentium veniamus, &c. 

86 De Baptismo thiopis, c. 11. 
p.611. (ap.Bibl.Max.t. 9. p.177 ἃ. 3.) 
Nullus debet moveri fidelium in il- 
lis, qui etsi legitime sana mente 


914 Communicants XV. iv. 
that the actual participation of the eucharist is not necessary 
after baptism for infants: for he is not speaking of infants, but 
adult persons, who die as soon as they are baptized, without 
having opportunity to receive the communion : concerning 
whom he concludes favourably, that though they die before 
they receive outwardly the elements of bread and wine, yet 
they are not to be despaired of, because they were made par- 
takers of the body and blood of Christ in baptism, which in 
such cases of great necessity was sufficient to answer the end 
of the communion, when men were desirous of it, but had no 
opportunity to receive it. So that he believed the eucharist 
ordinarily to be necessary both for infants and adult persons, 
but in extraordinary cases of extreme necessity, not to be ne- 
cessary for either. 

But, to set aside the question of right, and only pursue matter 
of fact, we find that this custom continued, even in the Roman 
Church, for many ages: Maldonat says, for six centuries; but 
Bona makes it double the number; for he says, it was not 
abrogated in France till the twelfth century. In Gregory’s 
Sacramentarium 57 there is an order concerning infants, ‘ that 
they should be allowed to suck the breast before the holy com- 
munion, if necessity so required.’ And the old Ordo Romanus®8, 
a book composed in the ninth century, has a direction to the 
same purpose; ‘ that infants, after they were baptized, should 
not eat any food, nor suck the breast, without great necessity, 
till they had communicated in the sacrament of the body of 
Christ.’ So Aleuin’9, or whoever wrote under his name, in 


baptizantur, preveniente velocius p. 697 g. 8.) Illud autem parvulis 


morte, carnem Domini manducare, 
et sanguinem bibere non sinuntur, 
propter illam videlicet sententiam 
Salvatoris qua dixit, Nisi mandu- 
caveritis carnem filii hominis, &c. 
Quod quisquis... mysterii veritatem 
considerare poterit, in ipso lavacro 
sanctz regenerationis hoc fieri pro- 
videbit. 

87 In Officio Sabbati Sancti. (t. 3. 
p. 73. n. 10.).. Qui illam non prohi- 
bentur lactari ante sacram commu- 
nionem, si necesse fuerit. 

88 Ap. Bibl. Patr. [Paris. 1654. ] 
t. 10. p. 84. (ap. Bibl. Max. t. 13. 


providendum, ne postquam bapti- 
zati fuerint, ullum cibum accipiant, 
neque lactentur sine summa _ neces- 
sitate, antequam communicent sa- 
cramento corporis Christi. 

89 De Officiis, cap. De Sabbato 
Sancto, ibid. p. 259. (Oper. p. 1064 
a.) Si episcopus adest, statim con- 
firmari oportet [infans  tinctus ] 
chrismate, et postea communicare : 
et si episcopus deest, communicetur 
a presbytero, &c. Sed et hoc pro- 
videndum est ut nullum cibum ac- 
cipiant, neque lactentur antequam 
communicent. 


§ 7. 


and manner of reception. 375 


the time of Charles the Great, says the order then was, ‘ that 
when infants were baptized, they were immediately confirmed 
by the bishop, if he were present, and admitted to communi- 
cate; but if the bishop was absent, they should receive the 
communion from the presbyter.’ Baluzius?° alleges two manu- 
script Pontificals of the same age, which have Rubrics to the 
same purpose. And the orders of Jesse. bishop of Amiens”, 
eall it ‘ confirming children with the body and blood of Christ,’ 
as they were confirmed before with imposition of hands and 
chrism. And it is remarkable of Walter, bishop of Orleans, in 
the same age, that among his Synodical Rules there is one??? 
to this purpose : ‘ that a presbyter shall always have the 
eucharist ready by him, that in case any one be infirm, or a 
young child sick, he may give him the communion, and not let 
him die without his viatieum,’ or provision for his journey into 
the next world. The second Council of Mascon 93, which was 
held anno 588, and the third Council of Tours, in the time 
of Charles the Great, order the remains of the eucharist to be 
given to innocent children. Radulphus Ardens®%, who lived in 
the beginning of the twelfth century, speaks of it still as the 
custom to ‘give little children the sacrament, at least in the 


90 Not. in Rheginon. 1. 1. c. 69. ecclesiam adducantur, et, indicto eis 


(p. 551.) Immo ex vetustissimo li- 
bro Pontificalis, &c. 

91 Ep. de Ord. Bapt. ap. Baluz. 
ibid. (p. 552.) Episcopus puerum 
chrismate confirmet in fronte; no- 
vissime autem corpore et sanguine 
Christi confirmetur seu communi- 
cetur, ut Christi membrum esse 
possit. 

92 Cap. 7. (CC. t. 8. p. 639 b.) 
Presbyter eucharistiam semper ha- 
beat paratam, ut quando quis infir- 
matus fuerit, aut parvulus zegrota- 
verit, statim eum communicet, ne 
sine viatico moriatur.—The same is 
in Ansegisus Abbas de Legibus 
Francorum, 1. 1. δ. 155. al. 161. 
Vid. ap. Capitul. Reg. Francor. 
(t. 1. p. 731.) Nearly the same 
words. 

93 δ. (t. 5. p. 982 b.) Que- 
cunque reliquiz sacrificiorum post 
peractam missam in sacrario super- 
sederint, quarta vel sexta feria in- 
nocentes ab illo, cujus interest, ad 


jejunio, easdem reliquias conspersas 
vino percipiant. 

9. 0 τὸ: (ts 7. Ps, 1202. 8.) Pres- 
byteri omnino admonendi sunt, ut 
cum sacra missarum solemnia pere- 
gerint, atque communicaverint, pu- 
eris aut aliis quibuslibet personis 
adstantibus corpus Domini indis- 
crete non tribuant. Qui, si forte 
majoribus peccatis fuerint irretiti, 
magis sibi damnationem quam re- 
medium comparant, juxta senten- 
tiam Apostoli, dicentis, Quicunque 
manducaverit panem, vel biberit ca- 
licem Domini indigne, reus erit cor- 
poris et sanguinis Domini. Probet 
autem se ipsum homo, et sic de pane 
illo edat, et de calice bibat. 

95 Sermo, in Die Pasche, de Eu- 
charist. Necessit. [al. Hom. in die 
Sancto Pasche, juxt. Ed. Antwerp. 
1567. 8vo. fol. 121. vers.] Statutum 
est ut pueris mox baptizatis saltem 
in specie vini tradatur, ne sine ne- 
cessario discedant sacramento. 


376 Communicants _XY. iv. 


species of wine, immediately after they were baptized, that 
they might not go without the necessary sacrament.’ And 
Hugo de Sancto Victore% at the same time recommends the 
giving of it to children, if it might be done without danger : 
though he intimates now the custom was almost generally laid 
aside; there being only a mere form and shadow of it remain- 
ing, which was to give children newly baptized common wine, 
instead of consecrated, which he thinks a superfluous rite that 
ought to be laid aside. And so it was, not long after: for 
Odo, bishop of Paris, anno 117 5, ordered, ‘ that neither con- 
secrated nor unconsecrated bread should by any means be 
given to little children.’ And so, says Bona, the custom of 
giving the communion to infants was superseded in the twelfth 
age in the Gallican Church, It continued a little longer in 
Germany, if Suicerus?9 does not mistake in his author: for he 
quotes Johannes Semeca, surnamed Teutonicus, who wrote the 
Gloss upon Gratian, as saying, ‘that the custom prevailed in 


% De Sacrament. I. 1. ¢. 20. (ap. 
Bonam, Rer. Liturg. 1. 2. ¢. το. n. 2. 
p- 326.)...Asserit tamen loco supra 
citato (vid. n, 1.) jam suo tempore 
desiisse, aliquo ejus vestigio rema- 
nente: nam presbyteri retinentes 
veterem formam, sed non rem, vi- 
num commune pueris recens bapti- 
zatis dabant pro sanguine, quod 
Hugo superfuum et dimitteadum 
arhitrabatur. 

% Statut. Synod. c. 39. (ap. Bo- 
nam, ibid. (p. 326. col. dextr. ad 
im. pag.).. .Preecepit presbyteris, ne 
hostias licet non sacratas dent pu- 
eris ullo modo. 

38. Thid. (p. 326.)...Sic desiit in 
Gallicana ecclesia, seculo duode- 
cimo, mos pueros communicandi, 

% 'Thes. Eccles. voce, Σύναξις, 
c, 5. ἢ. B. (t. 2. p. 1138.) Joannes 
etiam Teutonicus, qui Scholia scrip- 
sit in Gratianum, (de Consecrat. 
dist. 4. ¢. 4.) testatur, eam quibus- 
dam in locis consuetudinem sua 
zetate adeo inyaluisse, ut sacramen- 
tum infantibus darent.—[John Se- 
meca flourished about 1250, of whom 
says Cave, (Hist. Liter. Oxon. 1740. 
p. 301.) Seripsit Glossam in Deere- 
tum Gratiani, una cum Decreto se- 
pius impressam, But of the gloss 


referred to by my learned ancestor, 
on the authority of Suicer, I can 
discover no trace in the oldest copy 
I have seen, viz. Argentine, 1472, 
in the King’s Library at the British 
Museum, C. 11.e. 1 and 2. Sui- 
cer’s citation, however, of De Con- 
secrat. distinct. 4. c. 4. may be er- 
roneous: for in that place, chapter 
28, (Corp. Jur. Canon. Lugdun. 
1671, t. I. p. 1985. 40.) I find the 
following passages: Non iteratur 
baptisma, quod in nomen Sanctz 
Trinitatis ministratur. Si vero par- 
vuli sunt vel hebetes, qui doctrinam 
non capiant, respondeant pro illis, 
qui eos offerunt, juxta morem bap- 
tizandi: et sic, per manus impo- 
sitionem, chrismate communicati, 
eucharistic mysteriis admittantur. 
Upon this the marginal note K, at 
the word eucharistie, says: Hoe de 
adultis, quia parvulis non datur cor- 
pus Christi... .nisi forte ubi consue- 
tudo est quod infunditur per ora εο- 
rum sanguis Christi, non corpus se- 
cundum quosdam. I conceive that 
this aust be the glass of Semeca to 
which Suicer alluded; and that he 
mistakes in the citation (of 4 for 28) 
as my ancestor thinks he may have 
done. See the next note. Ep. ] 





377 


some places in his time to give the eucharist to children.’ But 
there is no such gloss in the place he alleges in the Roman 
edition!; so that either he mistakes the place, or else some 
fraud has been used to expunge the passage by the Roman 
correctors. Zuinglius? speaks of the custom continuing long 
among the Helvetians; for he says, in the Ritual Book of 
Claron, called their Obsequial, there was this rubric: ‘that a 
newly-baptized child should have the eucharist in both kinds 
ministered unto him.’ And Hospinian® assures us from his own 
knowledge, ‘ that in Lorrain and the adjacent parts it was usual 
for the priest, when he had baptized a child, to dip his fingers in 
the cup, and drop the wine into the child’s mouth, saying, The 
blood of our Lord Jesus Christ be of advantage unto thee to 
eternal life.’ 

The Greek Church was a little more tenacious of the ancient 
custom, For not only Basilius Cilix+, and Evagrius>, and Jo- 
hannes Moschus®, mention the communion of children, and the 
giving the remains of the eucharist to children after the com- 


and manner of reception. 





1 Corp. Jur. Canon. Rome, 1582. 
fol. tom. 4. De Consecrat. distinct. 
4. c. 4. (Lugdun. 1671. t.1. p.1977. 
15.) cited also by Hospinian, Hist. 
Sacrament. 1.2. 6. 2. See also ἢ. 3, 
following. 

2 Explanat. Artic. 18. (Oper. t. 1. 


Ῥ. 34. 21.) Nam quum minister es-. 


sem apud Claronam Helvetiorum, 
librum ibidem reperi (Obsequiale 
yocant pontificii) in Mollis vetus- 
tissimum, sed integrum adhuc, et 
nulla parte, quod ad literas attinet, 
Vitiatum. Titulus erat (Rubricam 
vocant) in eo loco, quo de ritu bap- 
tizandi prescribit, hujusmodi ver- 
bis scriptus, Baptizato puero mox 
detur eucharisiie sacramentum. Si- 
militer poculum sanguinis. 

3 Hist. Sacrament. 1. 2. Ὁ: 2. 
(p. 60. ad summ.)...Et ante paucos 
adhuc annos consuetudinis hujus in 
Lotharingia et vicinia exstiterunt re- 
liquiz alique. Nam ubi baptizatus 
est illic infans, sacrificulus, qui il- 
lum baptizavit, e sacrario acceptam 
capsulam, in qua sacramentum as- 
servatur, ad altare detulit, et hos-~ 

_tiam, ut vocant, unam ostentavit 
populo: deinde in capsulam repo- 


suit; et duos digitos, quibus eam 
prehenderat, vino lavandos porrexit 
zedituo, et ex illo vino distillavit in 
os baptizati infantis, dicens, Sanguis 
Domini nostri Jesu Christi tibi in vi-- 
tam aternam proficiat. 

4 Ap. Photii Bibhioth. cod. 107. 
(p. 281.14.) Writing against John 
of Scythopolis he remarks,—Ovd¢- 
ποτε ἐκοινώνει τῆς ἱερουργίας τελειου- 
μένης" ἀλλὰ μετὰ τὸ Εὐαγγέλιον παι- 
σὶν ἅμα τῶν “μυστηρίων μεταλάμβανε, 
καὶ παραυτίκα πρὸς τὴν τράπεζαν 
φπεπρεχε: 

ΠΥ Ὁ 50: (ν. 2: Ῥ. 416. 20.) 
Ἔθος παλαιὸν Βούλεται a ἀνὰ τὴν βασι- 
λεύουσαν, ὃ ὅτ᾽ ἂν πολὺ τί χρῆμα τῶν 
ἁγίων μερίδων τοῦ ἀχράντου σώματος 
Χριστοῦ τοῦ Θεοῦ ἡμῶν ἐναπομείνοι, 
παῖδας ἀφθόρους μεταπέμπτους γίγνε- 
σθαι παρὰ τῶν ἐς χαμαιδιδασκάλου 
φοιτώντων, καὶ ταῦτα κατεσθίειν. 

6 Prat. Spirit. c. 196. (ap. Bibl. 
PatraGr: Lat. ὦ θυ LEST ΠΣ “τ oe 
‘H συνήθεια ἐν τῇ ἐκκλησίᾳ παρέδρα- 
μεν, ὥστε τοὺς παῖδας ἔμπροσθεν τοῦ 
ἁγίου ἱερατείου ἵστασθαι ἐ ἐν ταῖς ἁγίαις 
συνάξεσιν, καὶ πρώτους μετὰ τοὺς 
κληρικοὺς τῶν ἁγίων μεταλαμβάνειν 
μυστηρίων. 


378 Communicants XV: aweg 
munion was ended; but also Nicephorus?, who lived in the 
fourteenth century, mentions the same: and Suicerus® tells us 
out of Metrophanes Critopulus, a modern Greek writer, that 
they still continue to observe the custom to this day. As he 
also observes? out of Osorius De Gestis Emanuelis, (lib. 9,) 
that it continues to be the practice of the Ethiopic or Abyssin 
Churches. And he cites Sigismundus Baro’s History of Mus- 
covy for the same in the Russian Churches. Mr. Brerewood '° 
notes the like of the Russian Churches, out of Guaguinus. 
And Dr. Smith" tells us, for the present Greek Church, that 
they give the eucharist in both kinds to little children of one 
or two years of age, and sometimes to new-born infants after 
baptism, in case of imminent danger of death, grounding their 
belief of an absolute necessity of this sacrament upon the 
words of our Saviour, (John 6, 53,) “ Except ye eat the flesh, 


&e ” 


their own justification. 


and pleading the practice of the primitive Church in 


I have not said any thing of all this to reduce the custom 
into practice again, though Bishop Bedel and some others 
have declared entirely for it: because, as learned men!? have 


70 τ} C2 c(t. 2. Ρ' 772 Ds 4.) 
Ἔθος κεκράτηκεν ἐκ πολλοῦ τῇ βασι- 
λίδι τῶν πόλεων, ὡς ἐπειδὰν πολύ τι 
τῶν μερίδων τοῦ ἀχράντου καὶ θείου 
σώματος τοῦ Κυρίου καὶ Θεοῦ, καὶ 
Σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ ἐναπο- 
λειφθείη, μεταστέλλεσθαι τοὺς ἱερέας 
παῖδας ἀφθόρους ἐκ τῶν ἐς χαμαιδι- 
δασκάλου φοιτώντων, καὶ ταύτας νή- 
στεις ἐσθίειν" ὃ δὴ καὶ ἐμοὶ πολλάκις 
νεωτέρῳ κομιδῆ γε ὄντι ἐπισυνέβη 
γενέσθαι. 

8 Thes. Eccles. ubi supr. n. 99. 
(t. 2. p.1138.) Testatur hoc Metro- 
phanes Critopulus, in Confess. Ec- 
cles. Oriental. c.g. p. 98. Postquam 
enim dixisset, panem et calicem, 
tam ecclesiasticos quam laicos acci- 
pere, statim subjicit: ᾿Αλλὰ δὴ καὶ 
αὐτὰ τὰ βρέφη, ἀρξάμενα εὐθὺς ἀπὸ 
τοῦ ἁγίου βαπτίσματος, μετέχει τοῦ 
λοιποῦ, ὁσάκις οἱ γονεῖς βούλονται... 
Et mox: Ὥσπερ δεῖ τὰ νήπια βαπτί- 
ζεσθαι. οὕτω καὶ τοῦ Κυριακοῦ δείπνου 
μετέχειν. 

9 Ibid. (supr.) Infantes eo die, 
quo salutaribus sacris initiati sunt, 


eucharistiam in panis mica sumpse- 
runt. Ep.] 

10 Inquiry, ch. 18. (p. τορος 
Receiving children after seven years 
old to the communion, saying that 
at that age they begin to sin against 
God. 

11 Account of the Greek Church. 
(p. 161.) If it be objected against 
them, that these words are not to be 
understood of a sacramental mandu- 
cation, and that the custom which 
they retain seems to be so far from 
being necessary, that it is scarce 
proper and justifiable, children not 
possibly having any actual faith or 
undersianding of these mysteries ; 
they will appeal, for their justifica- 
tion, to the universal practice of the 
Church in the primitive times for 
several ages, wherein the communi- 
cating of infants was looked upon 
as a necessary and essential point of 
the Christian religion. 

12 Vid. Hospin. et Suicer. locis 
supra citatis, nn. 3, 8. 


and manner of reception. 19 


shown, there are good reasons to persuade the contrary. 
1. Because it has no firm foundation in the Word of God. 
2. Because infants which are baptized are in effect thereby 
partakers of the body and blood of Christ, which are exhibited 
spiritually in baptism as well as the eucharist, according to 
St. Austin himself and all the ancient Fathers, of which I have 
made full proof in another place!4. 3. Because infants cannot 
do this in remembrance of Christ, which he requires all that 
partake in this sacrament to do. 4. Because there is the 
same analogy and agreement between the Paschal lamb and 
the Lord’s supper, as there is between circumcision and bap- 
tism: an infant Israelite had a right to enter the covenant by 
circumcision, as it was the seal of it: but he was not to partake 
of the Passover till he could ask his parents the meaning of the 
mystery. (See Exod. 12, 26.) So an infant may enter the 
Christian covenant by baptism, but not partake regularly of 
the eucharist till he can do it in remembrance of Christ. 

What I have therefore discoursed upon this head, by de- 
ducing the matter historically from first to last, is rather to 
show the vanity of that pretence to infallibility and unerring 
tradition in the Church of Rome, in matters of doctrine and 
necessary practice, since they themselves have thought fit to 
alter one point, which their infallible Popes and forefathers for 
so many ages observed as necessary, in communicating infants 
upon a divine command; and withal to show that any other 
Church has a better pretence than they to reform any prac- 
tice, however generally observed, if upon better examination 
it be found not to be grounded upon a good foundation in 
the word of God. I now return to the business of the ancient 
Church. 

8. Where we find that not only the present members were Sent to the 
all communicants, but they that were absent had it sent to apsent 


members 


them by the hands of a deacon, to testify that, while they were of their own 


Ξ . or of other 
absent upon any lawful occasion, they were still reputed to be Churches. 


in the communion of the Church. Thus Justin Martyr! says, 
the same eucharist which was received by them that were 


Ι4 B. τι. ch. το. 8. 4. V. 4. p. 172. οὐ παροῦσι διὰ τῶν διακόνων πέμπε- 

15 Apol. 2. (p. 98 8.) Καὶ ἡ διά- ται.---Οοπῇ. Justinian. Novel. 123. 
δοσις καὶ ἣ μετάληψις ἀπὸ τῶν εὐχα- 6. 36. ([. 5. p.558.).... Aut sanctam 
ριστηθέντων ἑκάστῳ γίνεται, καὶ τοῖς eis communionem portandam. 





380 


Communicants 


present was carried by the deacons to the absent. For as they 
prayed for those that were absent upon a probable or reason- 
able cause, so they allowed them to communicate in the same 
sacrament also. Upon this account, as we have seen before δ, 
the eucharist at Rome, in the time of Melchiades, Siricius, and 
Innocent, was usually sent from the bishop’s church to the 
tituli, or lesser churches, for the presbyters ministering in 
those churches to communicate with him, and, as some!7 
think, for the whole congregations also. For they suppose 
that at first there was but one altar in a city, and that at the 
mother-church, where the bishop ministered, and consecrated 
the eucharist, and sent it thence to the lesser congregations. 
And so they understand even that passage in Justin Martyr. 
Τ᾿ rather think the presbyters had the privilege to consecrate 
the eucharist in their own churches; but however a portion of 
the eucharist was for all that sent them by the bishop from his 
own church, to testify that they were in communion with him: 
he did not send to the country-churches, ‘ because the sacra- 
ments were not to be carried to places at too great a distance,’ 
as Innocent words it in his letter to Decentius. Yet in case of 
testifying their communion with foreign bishops, they were 
wont to send it to far distant churches. As Irenseus in his 
Epistle to Pope Victor!8, when he menaced the Asiatic 
Churches with excommunication for their different way of 
observing Easter, tells him his predecessors never thought of 
such rough proceedings against them, but notwithstanding this 
difference always sent them the eucharist, to testify their 
communion with them. Valesius!9 and others observe the 
same in the Acts of Lucian the Martyr?°, and Paulinus’s 
Epistle?! to Severus. 


16 Ch. 2. s. 5. of this Book, p. 20 Ap. Metaphrast. 7. Januar. 


XV. iy. 


250. nN. go, 01. 

17 Maurice, Defence of Diocesan 
Kpiscopacy, (p. 39.) So that it seems 
not probable, &c. 

fr Ap. Huseb. 15°53. 'c).24. ἵν ἂν 
p.248.17.)...Adrol μὴ τηροῦντες, of 
πρὸ σοῦ πρεσβύτεροι, τοῖς ἀπὸ τῶν 
παροικιῶν τηροῦσιν ἔπεμπον εὐχα- 
ριστίαν. 

19 In loc. Euseb. citat. (ibid. n. 8.) 
Uhustre etiam hujus moris exemplum 
exstat in Actis Luciani martyris. 


[See this in Surius, (t. 1. p. 157.) 
where we read how the disciples of 
the confessor coming from Antioch 
and other places, conveyed the eu- 
charist to him while in prison at 
Nicomedia, and for want of a legiti- 
mate table, which the historian dis- 
tinctly terms mensa, laid the blessed 
elements on Lucian’s breast, which 
he had assured them would suffice 
admirably for the purpose: Mensa 
quidem, inquit, erit vobis hoe meum 


381 


and manner of reception. 


This was chiefly, if not solely, done at the Paschal festival in 
token of their unity, love, and charity. But the Council of 
Laodicea??, for some inconveniences attending the practice, 
absolutely forbad it; ordering that the holy sacraments should 
not be sent from one diocese to another under the notion of 
eulogie or benedictions, at the Easter festival. Yet in some 
places the custom continued for several ages after. For Jo- 
hannes Moschus?? speaks of the communion being sent from 
one monk to another at six miles’ distance; not to mention 
again the custom of sending the eucharist by Paulinus, and by 
the bishops of Rome, from the mother-church to all the other 
churches throughout the city in every region. But where 
they left off this custom of sending the eucharist, they intro- 
duced another way of testifying their mutual love and amity to 
one another by certain symbols of bread, which they blessed 
and sanctified also in imitation of the eucharist, but with a dif- 
ferent benediction. And to these also they gave the names of 
eulogie, and panis benedictus, consecrated bread, which the 
modern Greeks call ἀντίδωρα, vicarious gifts, because they 
were given in many cases instead of the eucharist. It has 
been observed already‘, that they were often given to such as 
would not communicate, when the ancient fervour of popular 
and general communions began to decay. Here we are to ob- 
serve, that they were used to be sent from one country to 
another instead of the eucharist, as testimonies of their amity 
and affection. 


Some2>, not improbably, thus understood that canon of the 


pectus, Sc. See also in Philostor- Patr. Gr. Lat. t. 2. p. 1067. ad 





gius as cited in s. 10. Seen. 44 fol- 
lowing. Ep. ] 

21 Kp. 1. ad Sever. (p. 15.) Panem 
Campanum de cellula nostra tibi 
pro eulogia misimus, tantum meritis 
in Domino tuis freti, ut plena ad te 
perferendum sui gratia crederemus ; 
tu, licet uberioribus micis a Domini 
mensa jam saturatus sis, dignare: et 
a peccatoribus acceptum in nomine 
Domini panem in eulogiam vertere. 

22 C. 13. [al. 14. (ta. BP. 1500 
a.) Περὶ τοῦ μὴ τὰ ἅγια εἰς λόγον εὐ- 
λογιῶν κατὰ τὴν ἑορτὴν τοῦ Πάσχα 
εἰς ἑτέρας παροικίας διαπέμπεσθαι. 

23 Prat. Spirit...¢. 29. (ap. Bibl. 


summ.) Quasi triginta milliaribus 
ab Atgina, civitate Cilicize, Stylitee 
duo erant, separati ab invicem sex 
millibus passuum..... Ille vero, di- 
vinitus inspiratus, petiit ab eo, ut 
partem sibi mitteret communionis 
sue. 

24 See before in this chapter, s. 3. 
P- 355- 

29 Habertus, Archierat. part. 11. 
observ. 3. (p. 289.) Atque ut ad 
Greecorum ritus oculos adjiciamus, 
fuerunt apud eos evlogiz etiam du- 
plices, private et publice. De pri- 
vatis preesertim agitur altero canone 
37 (C. Laodic.] Οὐ Set mapa τῶν 


382 Communicants ΧΎ ον: 
Council of Laodicea?®, which ‘ forbids any to receive the eulo- 
gic, or blessings of heretics, which were to be reckoned curses 
and absurdities rather than blessings.’ As also that other 
canon2’, which ‘forbids them to receive, either from Jews or 
heretics, τὰ πεμπόμενα ἑορταστικὰ, such gifts or presents as 
were used to be sent in festivals. Of this kind was that bread 
which Paulinus and Therasia sent to St. Austin as a testimony 
of their unanimity and cordial affection, which they desire him 28 
to bless by his acceptance. Some learned men mistake when 
they say the sending of the eucharist came in the room of this: 
for it was plainly the reverse: these ewlogiw were invented in 
the room of the eucharist2%, as appears from the testimony of 
Trenzeus®°, which speaks of sending the eucharist as the more 
ancient custom. 

9. Among the absent members of the Church they had a 
more especial regard to those that were sick, or in prison, or 
under any confinement, as the martyrs and confessors, who 
daily expected their dissolution ; and such also of the penitents 
as being seized with sickness were in imminent danger of death. 
To all these they commonly sent the eucharist, which in this 
case is more peculiarly styled the ἐφόδιον, or viaticwm, their 
preparation or provision for their journey into the next world. 
Thus in the Council of Nice there is a canon3'!, which orders, 
‘that all penitents should have their necessary and final ἐφόδιον, 
or viaticum, when they were at the point of death. Which 
though Albaspinzeus®? interpret only of absolution, yet all 
others with better reason understand it of the eucharist, 


And to 
those that 
were sick, 
or in pri- 
son, or,un- 
der any 
confine- 
ment, or in 
penance at 
the point 
of death. 


᾿Ιουδαίων, K.T.A.. es Et revera ca- (ibid. p.58c.) Panis, quem misimus, 


none 31. clare: Οὐ δεῖ αἱρετικῶν, 
κι TA. 

26 C. 81. [3]. 82: ({: 1. p. 5001 e. | 
οὐ δεῖ αἱρετικῶν εὐλογίας λαμβάνειν 
αἵτινές εἰσιν ἀλογίαι μᾶλλον ἢ εὐλο- 

ίαι. 

27 6. 87. (ibid. p. 1504 b.) Ov δεῖ 
παρὰ τῶν ᾿Ιουδαίων, ἢ αἱρετικῶν τὰ 
πεμπόμενα ἑορταστικὰ λαμβάνειν. 

28 Paulin. Ep. 3t- [8]. 25.] inter 
Epp. Augustin. (t.2. p.38 b.) Pa- 
nem unum, quem unanimitatis in- 
dicio misimus caritati tue, rogamus 
accipiendo benedicas.—[Vid. Aus 
gustin. Ep. 34. [8]. 31.] ad Paulin. 


uberior benedictio fiet, dilectione ac- 
cipientis vestre benignitatis. 

29 See before, s. 3. p. 355- 

30 [Fragment. Ep. ad Vict. Pap. 
Rom. ex Euseb. Hist. 1. 5. 6. 24. 
(Ὁ: 400. 10.) "AAN αὐτοὶ μὴ τηροῦντες 

. τοῖς ἃ ἀπὸ τῶν παροικιῶν τηροῦσιν 
Seamer εὐχαριστίαν. Ep. 

ιν Σ τς (2p: 86 b.) * ὥστε, εἴ 
τις ἐξοδεύοι, τοῦ τελευταίου καὶ avay- 
καιοτάτου ἐφοδίου μὴ ἀποστερεῖσθαι. 

82 In loc. (ibid. p. 82 b.) Sen- 
tentia ergo hujus canonis hec est, 
in morte peenitenti absolutionem 
negari non debere. 





and manner of reception. 383 


because it is added in the end of the canon, ‘that the bishop 
shall impart the oblation to them.’ And so the Council of 
Agde®® says, ‘the viaticum shall not be denied to any peni- 
tents at the point of death.’ The first Council of Vaison 3+ 
makes a provision for such penitents as were snatched away 
by sudden death, without the viaticum of the sacrament, whilst 
they were preparing for it, that their oblations should be re- 
ceived, and their funerals and memorials celebrated according 
to the rites of the Church. And the eleventh Council of To- 
ledo3> makes another provision for such as by reason of ex- 
treme weakness could not take the whole viaticum of the 
communion, nor swallow the bread, but only drink the cup, 
that since this proceeded not from any infidelity, but from 
mere infirmity, they should not be cut off from the body of 
the Church. The fourth Council of Carthage*® mentions it in 
several canons, and in one canon particularly speaks of a very 
remarkable case which sometimes happened, that a penitent 
who desired to be admitted to penance in time of sickness was 
sometimes suddenly taken speechless, or turned delirious by 
the paroxysm of his distemper, before the priest could come to 


33 C. 15. (t. 4. p. 1386 a.).... Vi- 
aticum tamen omnibus in morte po- 
sitis non est negandum. 

34 [Al. 2.] c. 2. (t. 3. p. 1457 b.) 
Pro his, qui peenitentia accepta, in 
bone vite cursu satisfactoria com- 
punctione viventes, sine commu- 
nione inopinato nonnunquam trans- 
itu in agris aut itineribus preeveni- 
untur, oblationem recipiendam, et 
eorum funera, ac deinceps memo- 
riam ecclesiastico affectu prosequen- 
dam; quia nefas est eorum com- 
memorationes excludi a salutaribus 
sacris, qui ad eadem sacra fideli af- 
fectu contendentes, dum se diutius 
reos statuunt, indignos salutiferis 
mysteriis judicant, ac, dum purga- 
tiores restitui desiderant, absque sa- 
cramentorum viatico intercipiantur : 
quibus fortasse nec absolutissimam 
reconciliationem sacerdos denegan- 
dam putasset. 

35 C. 11. (t. 6. p. 552 b.) Solet 
enim humane nature infirmitas in 
ipso mortis exitu preegravata, tanto 
siccitatis pondere deprimi, ut nullis 


ciborum illationibus refici; sed vix 
tantumdem illati delectetur poculi 
gratia sustentarl. Quod etiam in 
multorum exitu vidimus, qui, opta- 
tum suis votis sacree communionis 
expetentes viaticum, collatam 5101 ἃ 
sacerdote eucharistiam rejecerunt ; 
non quod infidelitate hoc agerent, 
sed quod, preter Dominici calicis 
haustum, traditam sibi non possent 
eucharistiam deglutire. Non ergo 
hujusmodi a corpore ecclesiz sepa- 
randi sunt, qui talia non infidelitate, 
sed necessitate fecerunt; preesertim 
hi, de quibus nihil fidei sinistrze 
sentitur. 

36 C. 76. (t.2. p.1205 e.) Is, qui 
poenitentiam in infirmitate petit, si 
casu, dum ad eum sacerdos invitatus 
venit, oppressus infirmitate obmu- 
tuerit, vel in phrenesim versus fu- 
erit, dent testimonium qui eum au- 
dierunt, et accipiat pcenitentiam. Et 
si continuo creditur moriturus, re- 
concilietur per manus impositionem, 
et infundatur ori ejus eucharistia, 
&e. 


384 KV sae 


Communicants 


him; in which case, if they that heard him could testify his 
desire, he was to be admitted: and if it was thought he would 
immediately die, he was to be reconciled by imposition of 
hands, and then the eucharist was to be poured into his mouth. 
Which is called the viaticum of the eucharist in the two fol- 
lowing canons3/. As it is also in the Councils of Orange3® 
and Gironne®?, and many other places. 

The eucharist in these cases was commonly carried and de- 
livered by a presbyter or a deacon, as has been noted out of 
Justin Martyr: yet in cases of great necessity it might be 
carried and given by any other. As appears from that case 
in Eusebius “0 related out of an Epistle of Dionysius, bishop of 
Alexandria, to Fabian, bishop of Rome, where he tells of “ one 
Serapion, who having sacrificed in time of persecution, could 
not die till he had sent for the presbyter to reconcile him: but 
the presbyter being sick sent him a small portion of the eu- 
charist by the hands of the messenger that came for him, 
giving him orders to dip it first and put it into his mouth, 
which he had no sooner done, but the man gave up the ghost 


in peace.’ 
cases. 


37 C.77. (ibid. p.1206 b.) Poeni- 
tentes, qui in infirmitate sunt, viati- 
cum accipiant.—C. 78. (ibid. b.) 
Peenitentes, qui in infirmitate viati- 
cum [eucharistiz] acceperint, non 
se credant absolutos sine manus im- 
positione, si supervixerint. 

38 Arausican. 1. ¢. 3. (t. 3. p. 1448 
d.) Qui recedunt de corpore, poeni- 
tentia accepta, placuit sine recon- 
ciliatoria manus impositione eis com- 
municari, quod morientis  sufficit 
consolationi, secundum definitiones 
patrum, qui hujusmodi communio- 
nem congruenter viaticum nomina- 
runt. 

39 C. 9. (t. 4. p. 1569 a.) Is, qui 
gegritudinis languore depressus poe- 
nitentia benedictionem, quam vi lati- 
cum deputamus, per communionem 
acceperit, &c. 

40 L. 6. c. 44. (Vv. τ΄ P- 317. 4.) 
Δέομαι, σπεύσατε, καί με Cassone ἅπο- 
λύσατε' τῶν πρεσβυτέρων μοι τινὰ 
κάλεσον" καὶ ταῦτα εἰπὼν, πάλιν ἢ ἣν 
ἄφωνος. ”ESpapev ὁ παῖς ἐπὶ τὸν 


But this was forbidden by the canons 1] im ordinary 


πρεσβύτερον" νὺξ δὲ ἦν' κἀκεῖνος 
ἠσθένει" ἀφικέσθαι μὲν οὖν οὐκ ἐδυ- 
νήθη. ... Βραχὺ τῆς εὐχαριστίας ἐπέ- 
δωκεν τῷ παιδαρίῳ, ἀποβρέξαι κελεύ- 
gas’ καὶ τῷ πρεσβύτῃ κατὰ τοῦ στό- 
ματος ἐπιστάξαι. ᾿Ἐπανῆκεν 6 παῖς 
φέρων... ᾿Απέβρεξεν ὁ παῖς, καὶ ἅ ἅμα 
TE ἐνέχεε τῷ στόματι" καὶ μικρὸν ἐκεῖ- 
νος καταβροχθίσας εὐθέως ἀπέδωκε 
τὸ πνεῦμα. 

41 Vid. Gratian. de Consecrat. 
dist. 2. c. 29. ex C. Rhemens. e. 2. 
(t. τ. p. 1924. 70.) Pervenit ad noti- 
tiam nostram, quod quidam presby- 
teri in tantum parvi pendant divina 
mysteria, ut laico vel feemine sa- 
crum corpus Domini tradant ad de- 
ferendum infirmis: et quibus pro- 
hibetur, ne sacrarium ingrediantur, 
nec ad altare appropinquent, illis 
sancta sanctorum committuntur. 
Quod quam sit horribile, quamque 
detestabile, omnium  religiosorum 
animadvertit prudentia. Ieitur in- 
terdicit per omnia synodus, ne talis 
temeraria presumptio ulterius fiat, 








and manner of reception. . 385 


ὁ 9, 10. 


10. Sometimes indeed they used private consecrations of the The eucha- 
eucharist in the houses of sick men, or in prisons, to answer ee 
these pious ends and purposes: but most commonly they re- secrated in 
served some small portion of it in the church from time to aa fae 
time for this use, as most expeditious and convenient for sud- eee 
den accidents and emergencies. There are very ancient in- 
stances and examples of both kinds. Cyprian speaks of private 
consecrations made in prisons for the martyrs and confessors 
in time of persecution. For he gives orders‘, ‘ that neither 


should the people visit them glomeratim, in great multitudes, 


to raise envy; nor the presbyters, who went to 
go more than one at once, 


charist with them, 


turns, accompanied only with a single deacon, to 
There is nothing more certain than that 10 


and observation.’ 


offer the eu- 
and that by 
decline envy 


times of persecution the Christians performed all divine offices 


in every place whither necessity drove them : 


‘every place was 


then a temple,’ as Dionysius of Alexandria words it in Euse- 


bius 43, 


‘for them to hold religious assemblies in, whether it 


were a field, or a wilderness, or a ship, or an inn, or a prison.’ 
Lucian’s prison** was his church, and his own breast his altar 
to consecrate the eucharist upon for himself and those that 


were with him in confinement. 


sed omnimodis presbyter per se- 
metipsum infirmum communicet. 
Quod si aliter fecerit, gradus sui 
periculo subjacebit. 

42 Ep. 5. ad Cler. p. 11. (p. 176.) 
Etsi fratres, pro dilectione sua, cu- 
pidi sunt ad conveniendum et visi- 
tandum confessores bonos, quos il- 
lustravit jam gloriosis initiis divina 
dignatio, tamen caute hoc, et non 
glomeratim, nec per multitudinem 
simul junctam, puto esse faciendum : 
ne ex hoc ipso invidia concitetur, et 
introéundi aditus denegetur, et, dum 
insatiabiles multum volumus, totum 
perdamus. Consulite ergo et pro- 
videte, ut cum temperamento hoc 
agi tutius possit : ita ut presbyteri 
quoque, qui illic apud confessores 
offerunt, singuli cum singulis dia- 
conis per vices alternent : quia et 
mutatio personarum et vicissitudo 
convenientium minuit invidiam. 

SL ὍΣ 22. (Vets ΒΡ 547: 108) 


BINGHAM, VOL. Υ. 


In such a case, Tertullian +5 


. Kai πᾶς ὁ τῆς καθ᾽ ἕκαστον θλί- 
Wews τόπος πανηγυρικὸν ἡμῖν γέγονε 
χωρίον" ἀγρὸς, ἐρημία, ναῦς, πανδο- 
χεῖον, δεσμωτήριον. 

44 Vit. Lucian. ap. Philostorg. 
1, 2.6. 12. (Ὁ- 3.1 Ρ- 484. 2.) Ὅτι: τὸν 
μάρτυρα Λουκιανόν φησι μέλλοντα τε- 
λευτᾷν, καὶ μήτε ναὸν μήτε θυσιαστή- 
ριον τῆς τυραννικῆς βίας παρεχούσης, 
ἀλλὰ μηδὲ ἀντικινεῖσθαι τῶν δεσμῶν 
καὶ πληγῶν συγχωρούντων, ἐν τῷ οἰ- 
κείῳ στέρνῳ ἀνακείμενον τὴν φρικτὴν 
θυσίαν τελεσάμενον, οὕτω τε αὐτὸν 
μετασχεῖν, καὶ τοὺς ἄλλους μεταλα- 
βεῖν τοῦ ἀχράντου θύματος ἐπιτρέψαι" 
ἐτελέσθη δὲ ἡ ἱερουργία ἐν τῇ εἱρκτῇ, 
τοῦ κυκλώσαντος αὐτὸν ἱεροῦ χοροῦ 
ὡς ἤδη ἀποβιοῦντα, ἐκκλησίας σχῆμα 
καὶ ἀσφάλειαν τοῦ μὴ καθορᾶσθαι τὰ 
δρώμενα παρὰ τῶν ἀσεβούντων ἀνα- 
πληροῦντος. 

49 De Fug. c. 14. (p. 542 b.) Non 
potes discurrere per singulos, sit tibi 
et in tribus ecclesia. 


σὺ 


386 XV. iv. 


Communicants 


says, ‘three were enough to make a church, when necessity 
would not allow them a greater number.’ It is as evident, that 
private consecrations were made in private houses upon the 
account of sickness. St. Ambrose was thus invited to offer the 
sacrifice in a private house at Rome, as we are told by the 
writer#® of his Life. And Paulinus, bishop of Nola, is said 47 
to have ordered an altar to be prepared for himself in his 
chamber, where he consecrated the eucharist, in his sickness, 
not many hours before his death. Thus Gregory Nazianzen4® 
tells us, that his father consecrated it in his own chamber ; and 
that his sister, Gorgonia‘®, had a domestic altar. Therefore 
we have no dispute with Bona upon this point, nor should we 
have any with his Church, if this were all that were meant by 
private mass in the Roman communion. 

The reader may hence observe the mistake of those learned 
men °°, who assert, that the primitive fathers, though passion- 
ately indulgent towards their sick brethren in granting them 
their spiritual viaticum, yet always took a care that the ele- 
ments should be consecrated in the church. For the instances 
that have been given, both concerning the martyrs and the 
sick, are undeniable evidence to the contrary. And there 
want not some instances of private consecrations upon other 
occasions. Such as that, mentioned by St. Austin®!, in a pri- 


46 Paulinus, Vit. Ambros. (t. 2. ἄνευ θυσιαστηρίου θύτης, ἱερεὺς πόρρῳ 


prefix. append. p. 3 f. n.10.) Per 
idem tempus, cum trans Tyberim 
apud quendam clarissimum invita- 
retur, ut sacrificium in domo offer- 
ret, &c. [8]. invitatus offerret. | 

47 Vid. Uranium, Vit. Paulin. af- 
fix. Oper. (part. 3. p. 726.) Et quasi 
profecturus ad Dominum jubet sibi 
ante lectulum suum sacra mysteria 
exhiberi. Scilicet ut, una cum sanc- 
tis episcopis oblato sacrificio, ani- 
mam suam Domino commendaret. 

48 Orat. 0. de Laud. Patr. (t. 1. 
P- 805 b.)* Os, ὡς βακτηρίᾳ τῇ χειρα- 
γωγίᾳ χρησάμενος, μιμεῖται τὸν ἐπὶ 
τοῦ ὄρους Μωῦσέα, καὶ, τὰς παρειμέ- 
νας χεῖρας εἰς εὐχὴν σχηματίσας, συν- 
τελεῖ προθύμως ἢ προτελεῖ τοῦ λαοῦ 
τὰ μυστήρια, ῥήμασι μὲν ὀλίγοις, καὶ 
ὅσοις ἔσθενεν, διανοίᾳ δὲ, ὡς ἐμοὶ δο- 
κεῖ, καὶ λίαν τελεωτάτη" & τοῦ θαύ- 
ματος! ἄνευ βήματος ἐπὶ βήματος, 


τῶν τελουμένων. 

49 Orat. 11. de Gorgonia. (ibid. 

p. 187 a.) Τῷ θυσιαστηρίῳ τὴν κεφα- 
τ ἑαυτῆς προσθεῖσα, μετὰ τῆς ἴσης 
βοῆς, καὶ δάκρυσι τοῦτο πλουσίοις, 
ὥσπέρ τις πάλαι τοὺς πόδας Χριστοῦ 
καταβρέχουσα, καὶ μὴ πρότερον ἀνή- 
σειν, ἢ τῆς ὑγιείας τυχεῖν ἀπειλοῦσα, 
K.T.A. 

60 Hamon L’Estrange, Alliance of 
Divine Offices, ch. 10. p. 299. (Re- 
print, p. 451.) Though circumstances 
of time and place &c. 

51 De Civitat. Dei, 1. 22. c. 8. p. 
1485. (t. 7. p. 666 f.) Vir tribunitius 
Hesperius apud nos est, habet in 
territorio Fussalensi fundum Zubedi 
appellatum, ubi cum afflictione ani- 
malium et servorum suorum domum 
suam spirituum malignorum vim 
noxiam perpeti comperisset, rogavit 
nostros, me absente, presbyteros, ut 


we 


§ To, II. and manner of reception. 387 


vate house at Zubedi, a place in his diocese, which was vexed 
with evil spirits, whither one of his presbyters went to pray 
and offer the sacrifice of the body of Christ, at the request of 
the owner, that it might be delivered from them. And what 
the historians52 tell us of Constantine’s tabernacle, which he 
carried about with him in his camp, where all divine offices 
and the holy mysteries were celebrated, may be reckoned an- 
other instance of such private consecrations. 
11. It was also very usual for the ministers to reserve some And com- 
part of the consecrated elements either in the church, or with ™™!Y τὸς 


served in 
them at their own house, to be in great readiness upon all the church 


such pressing occasions. As is evident from the forementioned he | 
story of Serapion in Eusebius®. And Optatus®4 intimates as 
much in that remarkable story which he tells of the Donatist 
bishops, who in their mad zeal against the Catholies threw the 
eucharist, which they found in their churches, to the dogs, but 
not without an immediate sign of divine vengeance: for the 
dogs, instead of devouring the elements, fell upon their mas- 
ters, as if they had never known them, and tore them to pieces, 
as robbers and profaners of the holy body of Christ. The 
same is evident from the lke complaint of Chrysostom 55 con- 
cerning the tumult that happened in his church at Constan- 
tinople, when the soldiers broke into the sanctuary, where the 
holy mysteries were reposited, and many of them, who were 
not initiated, saw the secrets that were concealed within, and 
the holy blood of Christ was spilt upon the soldiers’ clothes, 
as is usual in such tumult and confusion. We may collect the 


aliquis eorum illo pergeret, cujus 
orationibus cederent. Perrexit unus, 
obtulit ibi sacrificium corporis Chri- 
sti, orans quantum potuit, ut ces- 
saret illa vexatio: Deo protinus mi- 
serante cessavit. 

52 Kuseb. Vit. Constant. 1. 4. 6. 56. 
(v. I. p. 658. 17.) Ἔπειτα καὶ τὴν 


τίαν, ἱεροῦ οἴκου ἀμοιρεῖν, ἐν ᾧ δέοι 
τὸν Θεὸν ὑμνεῖν, καὶ προσεύχεσθαι, 
καὶ μυστηρίων μετέχειν. 

53 L. 6. c. 44. See before, 5. 9. 
n. 40, preceding. 

54 L. 2. p. 55. (p. 49.) Ut omnia 
sacrosancta supra memorati vestri 
episcopi violarent, jusserunt eucha- 





σκηνὴν. τῷ τῆς ἐκκλησίας σχήματι 
πρὸς τὴν ἐκείνου τοῦ πολέμου παρά- 
ταξιν σὺν πολλῇ φιλοτιμίᾳ κατειργά- 
ζετο" ἐν ἡ τῷ Θεῷ, τῷ τῆς νίκης δο- 
τῆρι, τὰς ἱκετηρίας ἅμα τοῖς ἐπισκό- 
ποις ποιεῖσθαι ἐπενόει .---ϑοΖοτη. |. I. 
σ᾽ ὃ. (ν: 2 Ρ.19.32:). . Σκηνὴν εἰς 
ἐκκλησίαν εἰκασμένην περιέφερεν, ἡ ἡνί- 
κα πολεμίοις ἐπεστράτευεν" ὥστε μηδὲ 
ἐν ἐρημίᾳ διάγοντα αὐτὸν, ἢ τὴν στρα- 


ristiam canibus fundi, &e. 

55 Ep. ad. Innocent. t. 4. Ρ. 68ι:. 
(t. 3: Ῥ' 510 a.) ...."EvOa τὰ ἅγια 
ἀπέκειντο εἰσελθόντες οἱ στρατιῶται, 
ὧν ἔνιοι. kal? ὡς ἔγνωμεν, ἀμύητοι 
ἦσαν, πάντά TE ἑώρων. τὰ ἔνδον, καὶ 
τὸ ἁγιώτατον αἷμα τοῦ Χριστοῦ, ὡς 
ἐν τοσούτῳ θορύβῳ, εἰς τὰ τῶν προ- 
εἰρημένων στρατιωτῶν ἱμάτια ἐξε- 
χεῖτο. 

ce 2 


Communicants 


388 


same from what Victor Uticensis®° says of Valerian, an African 
bishop, that he was banished by Geisericus, king of the Van- 
dals, because he would not deliver up the sacrament that was 
kept in his church. Cyril of Alexandria, in one of his Epi- 
stles5®, reproves those who said the eucharist was not to be 
reserved to the next day. And in the Council of Constan- 
tinople under Mennas*’ there is mention made of silver and 
golden doves hanging at the altar, which most probably were 
then used as the repositories of the sacrament kept in the 
churches. Which is also mentioned in Amphilochius’s Life of 
St. Basil®*, but no stress need be laid upon that, because it is a 
spurious writing; nor need we descend to the second Council 
of Tours, or other modern decrees for the proof of that, 
which has so good authority among the more ancient writers. 
12. It appears also from a canon of the Council of Trullo, 
that the eucharist was sometimes reserved for the public use 
of the Church, to be received some days after its consecration, 
nonewcon- particularly in the time of Lent, when they communicated on 
eae : such elements as had been consecrated the Saturday or Sunday 
missa pre- in the foregoing week, which were the only days in Lent on 
ee which they used the consecration-service, though they com- 
use and ori- municated on other days on such elements as they reserved 
cag out of the former consecration. The words of the canon® are 
these, ‘that on every day in the holy fast of Lent, except 
Saturdays and Sundays, and the feast of the Annunciation, the 
liturgy of the pre-sanctified gifts shall be performed.’ This 
is best understood from another canon of the Council of Lao- 
dicea®!, which orders, ‘ that the eucharist should not be offered 


Andalso for 
public use 
upon some 
days when 
they made 


KV a 


55 De Persecut. Vandal. 1. 1. ap. 
Bibl. Patr. t. 7. p. 593. (ap. Bibl. 
Max. t. 8. p. 678 f. 10.) Tune etiam 
sanctus Valerianus, Abensis civitatis 
episcopus, dum viriliter, sacramenta 
divina ne traderet, dimicasset, foras 
civitatem singularis jussus est pelli. 

56 Ep. ad Calosyr. in Pref. Lib. 
cont. Anthropomorph. (t. 6. Ρ- 365 
bos Ἀκούω, ὅτι εἰς ᾿ἁγιασμὸν ἀπρακτεῖν 
φασὶν τὴν μυστικὴν εὐλογίαν, εἰ ἀπο- 
μένοι λείψανον αὐτῆς εἰς ἑτέραν ἡμέ- 
ραν" μαίνονται δὲ ταῦτα λέγοντες,Κ. TA. 

°7 Act. 5. (t. 5. Ρ. 160 b.) Tas yap 
εἰς τύπον τοῦ “Ἁγίου Πνεύματος χρυ- 
σᾶς τε καὶ ἀργυρᾶς περιστερὰς Κκρε- 


μαμένας ὑπεράνω τῶν θείων κολυμβη- 
θρῶν, καὶ θυσιαστηρίων, μετὰ τῶν 
ἄλλων ἐσφετερίσατο. 

58 See before, Ὁ. 8. ch. 6. 5. 19. 
V. 3. Ὁ. 102. n. 63. 

59 C. 3. (ibid. p. 853 e.) Ut corpus 
Domini in altari, non im imaginario 
ordine, sed sub crucis titulo, com- 
ponatur. 

60 C. 52. (t. 6. p. 1166 e.) Ἔν πά- 
gas τῆς “ἁγίας Τεσσαρακοστῆς τῶν 
νηστειῶν ἡμέραις, παρεκτὸς Σαββάτου 
καὶ Κυριακῆς καὶ τῆς ἁγίας, τοῦ εὐαγ- 
γελισμοῦ ἡ ἡμέρας, γινέσθω ἡ ἡ τῶν προ- 

vino γόνῳ ἱερὰ λειτουργία. 
C. 49. (t. I. p. 1505 a.) Ὅτι οὐ 








S12. 


389 


and manner of reception. 


in Lent on any other day except the Sabbath and the Lord’s- 
day.’ Not that they prohibited the communion to be received 
on other days, for it was received every day, but on these 
days they received only that which had been consecrated be- 
fore on the Sabbath and Lord’s-day, and what was reserved 
for the communion of these days without any new consecra- 
tion. This is commonly reckoned by learned men the begin- 
ning of this sort of communions upon reserved hosts, though 
it is hard to guess at the reason of the observation. Leo 
Allatius®', who has written two peculiar dissertations upon this 
subject, tells us the reason, which the Greeks themselves allege 
for it, is, that the consecration-service is proper only for festi- 
vals, and therefore all other days in Lent besides Saturdays 
and Sundays being fast-days, they did not consecrate on those 
days, but only commvrnicated in the elements which had been 
consecrated before. This he shows at large® out of Alexius 
Aristenus, Matthew Blastares. Balzamon, Zonaras, Michael 
Cerularius, and Simeon Thessalonicensis. Whether this was 
the true reason, or whether it be a good reason, is none of my 
business to inquire; I only observe, that it was an ancient 
practice in the Greek Church, as it continues to be at this 
day ®3, though the Latin Church never adopted it into her 
service: for they used to consecrate, as well as communicate, 


δεῖ Τεσσαρακοστῇ ἄρτον προσφέρειν, 
εἰ μὴ ἐν Σαββάτῳ καὶ Κυριακῇ μόνον. 

61 Ep. ad Naudeeum de Libr. Ec- 
cles. Grecor. (Paris. 1645.) Dissert. 
de Missa Preesanctificatorum, ad calc. 
Libri de Consensu Eccles. Orient. et 
Occident. (Col. Agrippin. 1648.) 

62 De Miss. Preesanctif. n.12. (pp. 
1570, seqq.) Sed queenam causa &c. 

63 See Dr. Smith’s Account of the 
Greek Church, (p. 175.) During the 
solemn time of Lent, set apart for 
the severe exercises of penance, there 
is no consecration of the sacrament, 
except on Saturdays, Sundays, and 
the feast of the Annunciation; for 
which cause the other days are 
called ἀλειτουργητοί. But lest, by 
this intermission, there should seem 
to be a neglect of our blessed Sa- 
viour’s institution, which it concerns 
the Christian Church to observe 
every day, to implore God’s mercy, 


by the oblation and merit of this 
unbloody sacrifice, there is this pro- 
vision made for it, yet so that the 
severities of the Lenten fast shall be 
preserved ; that there shall be only 
celebrated in the intermediate space 
τῶν προηγιασμένων λειτουργία, or 
missa presanctificatorum. ‘Thus, at 
this day, according to the ancient 
custom, about three o’clock in the 
afternoon, when the fast is ended, 
about the time of vespers, (though, 
sometime, the old severe discipline 
being somewhat relaxed as to this 
circumstance, they do it sooner,) the 
priest does receive and exhibit the 
elements which were before conse- 
crated; so that this solemnity is no- 
thing but an image and repeated 
celebration of the former consecra- 
tion, except that there are peculiar 
prayers allotted for this service, 
which are to be found in the office. 


390 XK Via: 


Communicants 


about three in the afternoon, all the days of Lent, as is evi- 
dent from Tertullian®, St. Ambrose®, and many others, of 
which there will be occasion to speak more fully when we come 
to the fasts and festivals of the Church. Leo Allatius thinks 
this missa presanctificatorum is intended by Socrates ®, when 
he says, ‘on Wednesdays and Fridays, at Alexandria, they had 
all divine service except the consecration of the eucharist:’ but 
it does not appear that they communicated at all upon those 
days, much less upon pre-consecrated elements. However, he 
rightly concludes, that Durantus and others, who confound 
this missa presanctificatorum with the missa sieca, or dry 
mass, as they called it, are wholly mistaken: because dry mass 
was a corruption peculiarly crept into the Latin Church, which 
was condemned by many of their own divines, Eckius, Estius, 


Laudmeter, and the Belgic bishops’, as 


64 De Orat. c.14. (p. 135 a.) Si- 
militer et [al. de] stationum diebus, 
non putant plerique sacrificiorum 
orationibus interveniendum, quod 
statio solvenda sit accepto corpore 
Domini. Ergo devotum Deo obse- 
quium eucharistia resolvit? an ma- 
gis Deo obligat? Nonne solemnior 
erit statio tua, si et ad aram Dei 
steteris? Accepto corpore Domini 
et reservato [al. re servata], utrum- 
que salvum est, et participatio sa- 
crificii, et executio officii. Si statio 
de militari exemplo nomen accipit, 
(nam et militia Dei sumus,) utique 
nulla letitia sive tristitia obveniens 
castris stationes militum rescindit. 
Nam leetitia libentius, tristitia soli- 
citius, administrabit disciplinam. 

65 In Ps. 118. Serm. 8. p. 656. 
(t.1. p.1073 ἃ. n. 48.) Etsi te fames 
quotidianum cogit ad prandium, aut 
intemperantia declinat jejunium ; ta- 
men ccelesti magis te servato con- 
vivio. Non epule parate extor- 
queant, ut ccelestis sis vacuus sacra- 
menti. Differ aliquantulum, non 
longe finis est diei: immo plerique 
sunt ejusmodi dies; ut statim me- 
ridianis horis adveniendum sit in 
ecclesiam, canendi hymni, celebran- 
da oblatio. ‘Tune utique paratus 
adsiste; ut accipias tibi munimen- 
tum; ut corpus edas Domini Jesu, 
in quo remissio peccatorum est, pos- 


‘a mere novelty, a 


tulatio divine reconciliationis et 
protectionis tern. ....Admonet 
etiam sacrificium vespertinum, ut 
nunquam Christum  obliviscaris. 
Non potes oblivisci, cum lectum 
ascendis, ejus Domini, cui in oc- 
casu diei precem fuderis, qui esu- 
rientem te sui corporis epulis ex- 
pleverit. 

66 L..5. (¢..22. aps-Allat.. ΒΡ: ἡ 
Naudzum. (ut supra p. 23.) Non 
desunt hujusce missz vestigia apud 
antiquos et potissimum Socratem, 
1.5. Hist. c. 22. Αὖθις δὲ ev’ Αλεξαν- 
dpeia,x.t.A. See before, s. 5. p. 366. 
n. 63. 
67 Vid. Allat. de Miss. Preesanctif. 
s. 10. (p. 1566.) Cum hac presanc- 
tificatorum missa missam, cui sicce 
nomen est, confundunt; multis ta- 
men parasangis diversam esse facile 
quisque intelliget, qui utramque con- 
feret. Nam missa sicca est, ut tra- 
dit Eckius in Annotat. ad Librum 
oblatum Ceesari, Art. 21., missze si- 
mulatio, sacerdote agente que sunt 
celebrantis, cum introitu, collecta, 
epistola, evangelio, et canticis, tamen, 
quia non vult communicare, non 
consecrat: ac proinde vere missa 
sicca est, sine corpore et sanguine 
Domini. In presanctificatis corpus 
Christi, antea oblatum, absumitur ; 
que nonnullorum opinione verum 
sacrificium est, tantorum virorum ac 


and manner of reception. 391 


§ 12, 13. 


counterfeit, and a perfect pageantry;’ whereas this missa pre- 
sanctificatorum was an ancient and approved usage of the 
Greek Church, upon the account of which a certain portion of 
the consecrated elements were reserved for the public use of 
the Church upon those days of Lent on which they made no 
new consecration. 

13. But besides this reservation of the elements for public The eucha- 
use by the ministers of the Church, there was another private ei got 
reservation of them allowed sometimes to religious persons ; served in 

; : 5 private by 
who were permitted to carry a portion of the eucharist home pyivate men 
with them, and participate of it every day by themselves in for daily 
private. This custom seems to owe its original to the times of io ae 
persecution, when men were willing to communicate every day, 
but could not have the convenience of daily assemblies. To 
compensate for the want of which, they took a portion of the 
eucharist home with them, and participated thereof every day 
in private. This seems very plainly to be intimated by Ter- 
tullian®*, when speaking of a woman marrying an Heathen 
husband, he asks her, ‘ Whether her husband would not know 
what it was that she eat before all her other meat? And in 
another place®, answering the objection which some made 
against receiving the eucharist on a fast day, for fear of break- 
ing their fast, he tells them, according as some copies read it, 

‘they might take the body of the Lord and reserve it; and so 
they might both participate of the sacrifice and fulfil their duty 
of fasting’ But I lay no stress on this because it is a doubtful 
reading. The testimony of Cyprian7° is more full and preg- 





sanctorum auctoritate patrum suf- 
fulta, ubi sicca a plerisque theologis, 
Estio, Eckio, Laudmetero, et epi- 
scopis Belgis, tamquam recens, et 
non ante tempora Guidonis Roche- 
riani, auctoris Manipuli Curatorum, 
simulata et histrionica, condemna- 
tur, conferturque cum ccenis Helio- 
gabali, in quibus exhibebantur vi- 
denda de diversa materia, que ille 
cenabat: suos nihilominus et ipsa 
habuit defensores. 

68 Ad Uxor. 1. 2. c. 5. (p. 169 b.) 
Non sciet maritus quid secreto ante 
omnem cibum gustes? 

69 De Orat. c. 14. (p. 136 a.) Ac- 
cepto corpore Domini, et reservato 


[others read it, re servata] utrumque 
salvum est, et participatio sacrifici, 
et executio officii. {Oehler in his 
new edition of Tertullian, Lips. 1853, 
retains the reading reservato, citing 
the following words from Murator : 
(t.1. Ὁ: 572: π. 6) Et hoc eruditis 
compertissimum est, veteres Chris- 
tiane religionis cultores interdum 
consuevisse corpus Christi a sacer- 
dote acceptum deferre, secum ut 
domi et in privatis precibus mandu- 
carent; que consuetudo a Conciliis 
postea sublata est. Ep. ] 

70 De Laps. p. 132. (Ρ. 94.) Cum 
quedam f[mulier] arcam suam, in 
qua Domini sanctum fuit, indignis 


392 Communicants 


nant, who tells us a remarkable story of a woman, who having 
sacrificed at the Heathen altars. when she came afterward to 
open her chest, where she kept the holy sacrament of the Lord, 
was so terrified with a sudden eruption of fire that she durst 
not touch it. And the ancient author, who writes against the 
Roman shows, under the name of Cyprian7!, brings in one 
going immediately from church, as soon as he was dismissed, 
to the theatre, carrying the eucharist with him, according to 
custom, even among the obscene bodies of harlots. Gregory 
Nazianzen 7? also speaks of his sister, Gorgonia, haying the 
eucharist in her chamber. And Basil”? says, it was customary 
in times of persecution for Christians, when they could not 
have a priest or deacon present with them, to take the eucha- 
rist with their own hands. As they who led a solitary life, at 
a great distance from the priest, commonly took the eucharist 
with their own hands also. And it was customary at Alexan- 
dria, and throughout Egypt, for the people every one to take 
the sacrament home with them. St. Jerom7+ also intimates 
the same, when he asks those who thought they might safely 
take the sacrament at home, when they were not prepared to 
do it in the church,‘ Whether they thought there was one Christ 


XY. iv. 


in public, and another in private ? 
If it was not lawful to receive it in the church, 


go to church ? 
it was not lawful to receive it 


manibus tentasset aperire, igne inde 
surgente deterrita est, ne auderet 
attingere. 

71 De Spectaculis, p.3. in append. 
(p.4.)..- Qui festinans ad spectacu- 
lum, dimissus, et adhuc gerens se- 
cum, ut assolet, eucharistiam inter 
corpora obsccena meretricum tulit. 

72 Orat. 11. See before, 5. 10. 
n. 49, preceding. 

73 Kp. 289. [al.93.] ad Cesar. 
Patric. (t. 3. part. 1. p. 267 6. ) Τὸ be, 
ἐν τοῖς τοῦ διωγμοῦ καιροῖς, ἀναγκά- 
ζεσθαί as μὴ παρόντος ἱερέως ἢ λει- 
τουργοῦ, τὴν κοινωνίαν λαμβάνειν τῇ 
ἰδία χειρὶ, μηδαμῶς εἶναι βαρὺ, περιτ- 
τόν ἐστιν ἀποδεικνῦναι, διὰ τὸ καὶ 
μακρὰν συνήθειαν τοῦτο Sv αὐτῶν τῶν 
πραγμάτων πιστώσασθαι" πάντες γὰρ 
οἱ κατὰ τὰς ἐρήμους μονάζοντες, ἔνθα 
μή ἐστιν ἱερεὺς, κοινωνίαν οἴκοι κατέ- 
xovres ἀφ᾽ ἑαυτῶν μεταλαμβάνουσιν" 


Why they were afraid to 


at home.’ St. Ambrose7> like- 


ev ᾿Αλεξανδρείᾳ δὲ καὶ ἐν Αἰγύπτῳ, 
ἕκαστος καὶ τῶν ἐν λαῷ τελούντων, 
ὡς ἐπὶ τὸ ee wo κοινωνίαν ἐν 
τῷ οἴκῳ αὐτοῦ. . - Ταυτὸν τοίνυν ἐστὶ 
τῇ δυνάμει, εἴτε ‘play μερίδα δέξεταί 
τις παρὰ τοῦ ἱερέως, εἴτε πολλὰς μερί- 
δας ὁμοῦ. 

74 Kp. 5ο. ad Pammach. [8]. 48.] 
(t. τ. p. 225 d.).. .Quaread martyres 
ire non audent? Quare non ingre- 
diuntur ecclesias? An alius in pub- 
lico, alius in domo Christus est? 
Quod in ecclesia non licet, nec domi 
licet. 

7° Orat. de Obit. Fratr. t.3. p.19. 
(t. 2. p. 1125 6. n. 43.) Qui, prius- 
quam profectioribus esset initiatus 
mysteris, in naufragio constitutus, 
cum ea, qua veheretur, navis sco- 
puloso illisa vado, et urgentibus 
hine atque inde fluctibus solvere- 
tur, non mortem metuens, sed ne 


and manner of reception. 393 


13, ΤᾺ. 


wise, in his Funeral Oration upon his brother Satyrus, says of 
him, that he obtained the body of Christ of some that had it in 
the ship, wherein he suffered shipwreck. It is true, indeed, 
this custom was discouraged in Spain in the beginning of the 
fifth century, upon the account of the Priscillianists, who made 
use of it as a pretence to cover themselves among the Catho- 
lies, and yet never eat the eucharist at all. In opposition to 
whom the Council of Saragossa7®, about the year 351, made a 
severe decree, that if any one was found to take the eucharist 
in the church, and not eat it, he should be anathematized. 
And this was seconded by a like decree in the first Council of 
Toledo77. But as these canons were only made upon a parti- 
cular occasion, and for a particular country, they did not much 
affect the rest of the world. Insomuch that Bona himself 7§ 
observes. out of Johannes Moschus and Anastasius Bibliothe- 
carius, several instances of the custom continuing in the seventh 
and eighth centuries. And doubtless it was the doctrine of 
transubstantiation, and the adoration of the host, that per- 
fectly abolished this custom, which was thought inconsistent 
with them. 

14. It must be noted under this head, that though the Yet this 
Church, for the reasons aforesaid, allowed the people to carry ("04 = 
the eucharist home with them, and participate of it in private the public 
by themselves, yet she never permitted any layman to have “'"" 
any hand in the administration of it in her public service. As 
the bishops and presbyters were the only persons that were 
allowed to consecrate the eucharist, so it was the ordinary 


thecarius in Historia scribit, noctu 


vacuus mysterli exiret e vita; quos 
ab eo accersitus, timens vite sue, 


initiatos esse cognoverat, ab his di- 





vinum illud fidelium sacramentum 
poposcit; non ut curiosos oculos 
inferret arcanis, sed ut fidei suze 
consequeretur auxilium. 

76 C.3. (t.2. p. 1009 e.) Eucha- 
ristie gratiam si quis probatur ac- 
ceptam in ecclesia non sumpsisse, 
anathema sit in perpetuum. 

77 C. 14. (ibid. p. 1225 d.) Si quis 
acceptam a sacerdote eucharistiam 
non sumpserit, velut sacrilegus pro- 
pellatur. 

78 Rer. Liturg. 1.2. c.17. n. 4. 
(p. 321.) Philippicus, gener Mauritii 
imperatoris, ut Anastasius Biblio- 


corpus Christi percipere quesivit, 
utique domi asservatum, antequam 
pergeret ad imperatorem. Seleucie 
sub Dionysio episcopo miraculum 
accidisse narrat Johannes Moschus 
in Prato Spiritual: quidam enim 
servus fidelis sumptam communio- 
nem in die ccenzee Domini, secundum 
consuetudinem illius provincie, lin- 
teo mundissimo involvit, et reposuit 
in armario; dominus autem ejus 
aperiens armarium, vidit omnes sanc- 
tas particulas culmos et spicas ger- 
minasse. 


394 


Communicants 


office of deacons79 to minister it to the people. And when any 
laymen presumed to administer it to themselves in the church, 


they were corrected for 1050. by ecclesiastical censures. 


And 


more especially women were debarred from this*! and all other 
offices in the public ministrations, except what belonged to the 
inferior service of the deaconesses, of which I have given a full 


account in another place®?. 


Here I cannot omit the pertinent observation made by Mori- 
nus $3, and approved by Bona 82, as a judicious and true re- 


79 See b. 2. ch. 20. ss. 7, 8. v. I. 
ΒΡ. 253, 254. 

80 Vid. C. Trullan. c. 58. (t. 6. p. 
1167 6.) Μηδεὶς τῶν ev λαϊκοῖς TeTay- 
μένων ἑαυτῷ τῶν θείων μυστηρίων 
μεταδιδότω παρόντος ἐπισκόπου, ἢ 
πρεσβυτέρου, ἢ διακόνου" ὁ δέ τι 
τοιοῦτον τολμῶν, ὡς παρὰ τὰ διατε- 
ταγμένα ποιῶν, ἐπὶ ἑβδομάδα μίαν 
ἀφοριζέσθω, ἐντεῦθεν παιδαγωγούμε- 
vos μὴ φρονεῖν map ὃ δεῖ φρονεῖν. 

81 Vid. Firmilian. Ep. 75. int. 
Epp. Cypr. (p. 323.) Atqui illa mu- 
lier, qua prius per prestigias et 
fallacias demonis multa ad decep- 
tionem fidelium moliebatur, inter 
cetera, quibus plurimos deceperat, 
etiam hoc frequenter ausa est, ut et 
invocatione non contemptibili sanc- 
tificare se panem et eucharistiam 
facere simularet, et sacrificium Do- 
mino non sine sacramento solite 
preedicationis offerret.— Conf. C. 
Paris. anno 829. 1.1. ¢.45. [ap. Labb. 
C. Paris. 6.7 (t.7. p.1626 c.) Qui- 
dam nostrorum verorum virorum re- 
latu, quidam etiam visu didicimus, 
in quibusdam provinciis, contra le- 
gem divinam canonicamque institu- 
tionem, foeminas sanctis altaribus se 
ultro ingerere, sacrataque vasa im- 
pudenter contingere, et indumenta 
sacerdotalia presbyteris administrare, 
et, quod his majus, indecentius, in- 
eptiusque est, corpus et sanguinem 
Domini populis porrigere, et alia 
queeque, que ipso dictu turpia sunt, 
exercere. Miranda sane res est, 
unde is illicitus in Christiana reli- 
gione irrepserit usus, ut quod viris 
seecularibus illicitum est, foemine, 
quarum sexui nullatenus competit, 
aliquando contra fas sibi licitum fa- 


cere potuerint: quod quorundam 
episcoporum incuria et negligentia 
provenisse nulli dubium est..... 
Quod autem mulieres ingredi ad 
altare non debeant, et in Concilio 
Laodicensi, capitulo 45., et in De- 
cretis Gelasii Papze, titulo 26., co- 
piose invenitur. Hoc ergo tam illi- 
citum factum, quia ex toto a reli- 
gione Christiana abhorret, ne ulte- 
rius fiat, inhibendum est. 

82 B. 2. ch. 22. v.1. p. 284. 

88 De Peenitent. 1. 8. c. 14. 
s. 2. (p. 553d. Ὁ.) Nec enim in ec- 
clesia conservabatur corpus Christi 
alium in finem quam propter in- 
firmos, una scilicet ex pane con- 
secrato particula. Quocirca sanis 
non erat, extra sacrificli actionem, 
communicandi locus. Consuetudo 
hodierna corpus Christi propter fi- 
delium communionem reservandi 
recens est a monachis Mendicanti- 
bus primum introducta, deinde ab 
aliis plerisque usurpata, que non- 
dum tamen Romani ritus rubricas 
expungere potuit. 

84 Rer. Liturg. 1. 2. c. 17. n. 6. 
(p. 322.) Recte observat Morinus, 
1. 8. de Poenitentia, c. 14., serva- 
tum antiquitus in ecclesia corpus 
Christi propter infirmorum commu- 
nionem, addens hodiernam consue- 
tudinem plures particulas reservandi 
ad fideles in ipsa ecclesia etiam extra 
sacrifictum communicandos, a Men- 
dicantibus primum introductam, et 
ab aliis deinde usurpatam, ipso Ro- 
mano rituali refragante, in quo 
nunc etiam decernitur propter in- 
firmos asservari. Sanis veteri ritu 
nullus erat communionis usus extra 
sacrificii actionem, nisi cum per- 


XY. iv. 





~ ΈΞΕΙΣΝ 


and manner of reception. 395 


§ 14, 15. 


mark, that the Mendicants were the first that introduced the 
custom of keeping the sacrament in the church for private 
men in health to partake of extra sacrificium, out of the 
time of public service, in the church. They freely own this to 
be a novelty, and that against the rules of the Roman ritual, 
which orders the sacrament to be kept in the church only for 
the sick. They say the Ancients kept it in the church only 
upon this account, for the sake of the sick; and that they 
allowed no use of the communion to men in health out of the 
time of the oblation, save only when they permitted the people 
to carry it home with them and participate thereof in private, 
which was a different thing 55 from public communicating in the 
church. 

15. Whilst we are speaking of reserving the sacrament, it A novel 
may not be amiss to make a remark by its way upon a novel εν ἘΠΕ 
custom, which is related by some of the Roman ritualists about mee 
the time of Charles the Great. They tell us, it was usual in γεν forforty 
those days, in the ordination of a bishop or presby ter, ποῦ only ys, and 


the incon- 
to give the new ordained person the communion at that time, veniences 
but also as much of it in reserve as would serve him to partake ee 
of for forty days after. This custom is mentioned by Alcuin 56, 


and the Ordo Romanus 87, and Fulbertus Carnotensis 58, and 


misit ecclesia, ut accepta mysteria super altare, cetera vero reservat 


domum deferrent. 

89 he reader, that would see 
more abuses crept into the Roman 
service, may consult the twenty- 
first Session of the Council of Basil, 
Cap. De Spectaculis in Ecclesia non 
faciendis. (CC. Ὁ. 12. p. 555 ἢ. c.) 
Or Mr.Gregory’s Dissertation, call- 
ed Episcopus Puerorum, (int. Oper. 
Posthum. Lond. 1683. 4to.) or, 4 
Discovery of an Ancient Custom in 
the Church of Sarum, making an 
Anniversary Bishop among the Cho- 
risters, where he will see how the 
episcopal office was used to be 
mimicked in pageantry on Inno- 
cent’s Day in many Churches. 

86 De Officiis, c. 37. (ap. Bonam, 
Reradaturg: lease. 23: nag. al. 1. 
p- 245. Oper. Alcuin. p. 1084 6.) 
Pontifex ad communicandam por- 
rigit ei formatam et sacram obla- 
tionem, cum accipiens communicat 


sibi ad communicandum usque ad 
dies quadraginta. 

87 [In Ordinat. Episcopi. (ap. Bibl. 
Max. t. 13. p. 712 e.) Cum autem 
venerit ad communicandum, domi- 
nus pontifex porrigit ei formatam 
atque sacratam oblationem inte- 
gram: suscipiensque eam episco- 
pus, ipse ex ea communicet super 
altare. Quod vero residuum fuerit 
sibi reservet denuo ad communican- 
dum unoquoque die usque quadra- 
ginta dies expletos: et postmodo 
jussus a domino pontifice commu- 
nicet populum cum ceteris epi- 
scopis. Ep. |] 

883 Ep. ad Finard. ap. Bonam, ibid. 
p- 245. (ap. Bibl. Max. t. 8.p. 6f. 14.) 
Kpiscopus, qui vices Christi tenet, 
sacerdotales viros in plebem sub- 
jectam missurus, sacri corporis eu- 
charistiam per quadragenos dies 
sumendam distribuit ; et dum, verbi 


396 Communicants XV. iv. 


Bona*? does not pretend to find it in any more ancient writers. 
It is hard to guess at the reason of this custom, and therefore 
{ content myself barely to mention it, without further inquiry 
into the mystery of it. I only observe, that sometimes great 
inconyeniencies followed upon this long reservation of the sa- 
crament: for it would often grow mouldy, corrupt, and stink, 
and then they were hard put to it to determine which way to 
dispose of it. Sometimes by the negligence of the priest it 
was devoured by mice or other animals, in which case the 
priest was to do penance forty days for his neglect, as Gra- 
tian 9° cites a canon out of some Council of Arles or Orleans to 
this purpose. But if it grew stale and corrupted, then it was 
to be burnt, by other canons cited by Ivo®!, and Burchardus®, 
out of the Council of Arles, ordering, that in this case ‘it should 
be burnt, and the ashes of it buried under the altar.’ Which 
Algerus % assures us was the custom in his time, as Bona 9% 
confesses out of him. And the very Canon of. the Mass 95 
has a rubric still in being, ‘that if a fly or spider, or 
any such animal, falls into the cup after consecration, the 
priest, when mass is ended, must take it out and wash it with 
wine, and burn it in the fire.’ And so he must do, if it be 
spilt upon the ground, ‘he must gather up the earth and burn 
it. And yet some of the Schoolmen 96 ery out against this as 
an horrible sacrilege, to burn the consecrated host, though it 


gratia, quotidie ccelestis panis ali- Ὁ. το.) Quod autem etiam a reli- 


monia reficiuntur, tempus illud in 
mente habeant, quo per quadraginta 
dies Dominus discipulis apparens, 
et convescens, desideratz visionis 
satietate refecit. 

89 Ibid. (p. 245.) where the fore- 
going authorities are cited. 

% De Consecrat. distinct. 2. ¢. 94. 
(t. τ. p. 1964. 30.) Qui bene non 
custodierit sacrificlum, et mus vel 
aliquod aliud animal illud comede- 
rit, quadraginta diebus peeniteat. 

91. Decret. part. 2. 6. 56. (fol. 66. 
vers.) Si vero per negligentiam, &c. 

92 L. 5. δ. 50. (p. 00: col. dextr.) 
Omne sacrificium sordida vetustate 
perditum igne comburendum est, 
et cinis juxta altare sepeliendus. 

93, De: Eucharist. 1.2. e. 1): (apt 
Bibl. Patr. Paris. 1624. t. 6. p. 325 


giosis incendio tradi, &e. 

94. Rer. Laturg:1.'2. co mop ΠῚ 
(p. 327.) Quod si contingeret, ut 
ministrorum incuria putrescerent, 
statuit Concilium Arelatense apud 
Ivonem, (part. 2. c. 56.) ut igne 
comburantur, et cinis juxta altare 
sepeliatur; idque in usu fuisse docet 
Algerus, ]. 2. 6.1. 

9 Missal. Rom. de Defectibus Mis- 
se, c. 5. (Paris. 1739. cap.Io. can. 5.) 
Si musca vel aranea vel aliquid aliud 
ceciderit in calicem ... sacerdos ex- 
trahat eam et lavat cum vino, finita- 
que missa comburat, &c. 

96 Petrus Paludanus, in Sentent. 
1. 4. dist. 9. quzest. 1. art. 3. (fol. 36. 
vers. col. dextr.) Hostias consecratas 
quamvis mucidas comburere im- 
mane sacrilegium. [πὸ exact words 


mit 5, 10. and manner of reception. 397 


be grown mouldy, which, according to their opinion, would be 
to burn the body of God. 

He that would see to what difficulties the Roman casuists 
are driven upon this point, to tell what becomes of the body 
of Christ when the sacrament happens to be thus corrupted, 
and how they distress and confute one another, may consult 
the learned Aubertin 97, who has particularly considered their 
several different answers, no less than seven in number, and 
showed the vanity of them all, in that elaborate work of his 
upon the Eucharist against the doctrine of the Romish Church. 

I will not lead my reader too far out of his way with long di- 
gressions about such things, but return to the business of the 
ancient Church. 

16. Though they did not receive energumens, or persons The eucha- 
vexed with evil spirits, promiscuously to the communion, yet fetes 
neither did they wholly reject them; but in the intervals of to energu- 
their distemper, if they showed any signs of piety and sobriety, apiece 
they admitted them to partake of it. This we learn from the their dis- 
Canons of Timothy, bishop of Alexandria, who proposes this as 
question 95, ‘ Whether a communicant may communicate, if he 
be possessed ” And answers it,‘ If he does not expose or blas- 
pheme the mysteries, he may communicate now and then.’ 

And Cassian 99 says, the same resolution was given to the 
question by the Egyptian fathers, who did not use to interdict 
them the communion, but rather desired they should, if pos- 
sible, communicate every day. For by this means they had 
relieved one Abbot Andronicus and many others of their dis- 
temper. So that though the canons and rules of the Church 
seem to drive away the energumens together with the cate- 
chumens and penitents, they are to be understood with this 


are, Sicut fecit [comburendo]aliquis ἄλλως πῶς βλασφημῇ, μεταλαμβα- 
sacerdos de hostiis muscidis conse- νέτω" μὴ μέν τοι καθ᾽ ἑκάστην᾽ ἀρκεῖ 
cratis ; quia hoc est immane sacri- αὐτῷ κατὰ καιροὺς μόνον. 


legium. Ep.] 99 Collat. 7. c. 30. (p. 330-) Com- 
97 De Eucharist. 1.1. c.19. (pp. munionem vero eis sacrosanctam a 
122: 125. 024.) senioribus nostris nunquam memi- 


98 Respon. Canonic. ¢. 3. (ap. Be- nimus interdictam: Quin immo, si 
vereg. Pandect. t. 2. part. τ. p. 165f.) possibile esset, etiam quotidie eis 
᾿Ἐρώτησις" ᾿Εὰν πιστός τις ὧν δαιμο- impertire eam debere censebant.. 
νίζεται, ὀφείλει μεταλαβεῖν τῶν ἁγίων Hoc namque modo curatum et ab- 
μυστηρίων, ἢ οὔ; ᾿Απόκρισις. ᾿Ἐὰν batem Andronicum nuper aspexi- 
μὴ eEayopevon τὸ μυστήριον, pyre mus, aliosque complures. 


All men de- 
barred from 
it, thatwere 
guilty of 
any noto- 
rious crime, 
of what 
rank or de- 
gree soever. 


The ques- 
tion of di- 
gamy, or 
second 


398 Communicants XV. iv 


exception: or at least we must say, the Church observed a 
different discipline in different places. 

17. It would be endless to enumerate here all the particular 
crimes for which men were debarred the holy communion; we 
shall have a more proper occasion to specify them in the next 
volume, when we come to treat more perfectly and distinctly 
of the Church’s discipline: it may be sufficient to note here in 
general, that all who were guilty of any notorious crimes were 
rejected from participating at the holy table, whatever rank or 
degree they were of, even though it were the emperor himself; 
as appears from the case of Theodosius, whom St. Ambrose 
resolutely and absolutely refused, for a barbarous murder com- 
mitted by his authority upon seven thousand men at Thes- 
salonica, till he had both confessed his fault, and made ample 
satisfaction, as the reader may find the story at large ex- 
cellently related by Theodoret!, in his history, and which 
I will relate from him in the next volume in its proper place. 
Some other particular cases are proposed and answered in the 
canons of Dionysius?, and Timothy?, and by St. Jerom ‘, for 
which, because they are rather private cases of conscience than 
matters of public discipline, I refer the reader to their proper 
authors. 

18. There is one question in a doubtful case, which the 
obscurity of some ancient canons has made very perplexed and 
intricate in the resolutions of learned men, which therefore 


1L.5.¢.17. tot. See afterwards, ᾿Ερώτησις. ᾿Εὰν γυνὴ ,»συγγένηται 


Ὁ τὸν ὍΝ 38.5" 

2. C. 2. (ap. Bevereg. Pandect. t. 2. 
part. τ. p. 4 e.) Περὶ τῶν ἐγ ἀφέδρῳ 
γυναικῶν, εἰ προσῆκεν αὐτὰς οὕτω 
διακειμένας εἰς τὸν οἶκον εἰσιέναι τοῦ 
Θεοῦ, περιττὸν καὶ τὸ πυνθάνεσθαι 
νομίζω" οὐδὲ γὰρ αὐτὰς οἶμαι, πιστὰς 
οὔσας καὶ εὐλαβεῖς, τολμήσειν. οὕτως 
διακειμένας, uy TH τραπέζῃ τῇ ἁγίᾳ 
προσελθεῖν, ἢ ἢ τοῦ σώματος καὶ τοῦ 
αἵματος τοῦ Χριστοῦ προσάψασθαι. -- 
Ibid. c. 4. (ibid. p. 1.8.) Οἱ δ᾽ ἐν 
ἀπροαιρέτῳ νυκτερινῇ ῥύσει γενόμενοι 
καὶ οὗτοι τῷ ἰδίῳ συνειδότι κατακολου- 
θείτωσαν, καὶ ἑαυτοὺς, εἴτε διακρίνον- 
ται περὶ τούτου, εἴτε μὴ, σκοπείτωσαν, 
Κι Το λ: 

3. Ut supra, c. 5. (ibid. p. 166 d.) 


pera ἀνδρὸς αὐτῆς τὴν νύκτα, ἢ ἀνὴρ 
μετὰ γυναικὸς, καὶ γένηται μίξις, ὀφεί- 
λουσι μεταλαβεῖν, ἢ ov; ᾿Απόκρισις. 
Οὐκ ὀφείλουσι, τοῦ Ἀποστόλου βοῶν- 
τος, Μὴ ἀποστερῆτε ἀλλήλους, K.T. λ. 
—C. 6. (ibid.) ’ Epornots. Ei γυνὴ 
ἴδῃ τὸ καθ᾽ ἔθος γυναικείων αὐτῆς, 
ὀφείλει προσέρχεσθαι τοῖς μυστηρίοις 
αὐτῇ τῇ EPs ἢ ov; ᾿Απόκρισις. Οὐκ 
ὀφείλει, ἕως οὗ καθαρισθῇ. 

4 Ep. 50. [8]. 48.] ad Pammach. 
c. 6. (Ὁ. τ. p. 225 a.) Paulus Aposto- 
lus dicit, quando coimus cum ux- 
oribus nos orare non posse. Si 
per coitum, quod minus est impe- 
ditur, id est, orare ; quanto plus, 
qued majus est, id est, corpus 

shristi prohibetur accipere ? 


p27, 18. 


399 


and manner of reception. 


may not be silently passed over: that is, the question about 
digamy or second marriage, in what sense it excluded men for 
some time from the holy communion? The penalty inflicted 
Fens them is ‘abstinence from the sacrament for one year or 
two;’ which I freely own, as it is ordered and worded by the 
canons of Neocsesarea>, Laodicea®, and St. Basil7, is one of the 
hardest cases we meet with in all the history of the ancient 
Church. Bishop Beveridge and some others think they mean 
only second marriages that are contracted whilst the first re- 
mains undissolved. And if so, there would be no difficulty in 
the case: for a severer penance might be laid upon such as 
retain two wives at once. And therefore others think they 
intended to discourage, though not absolutely to forbid, second 
marriages made successively, after the obligation of the first 
was cancelled by death: but then, how to reconcile this with 
the apostolical rules, is not very easy to determine. Neither 
can it be excused from inclining to the errors of the Novatians 
and Montanists, for which Tertullian pleads so stiffly against 
the Church in his book De Monogamia, and other places. 
I should rather think these canons intended no more than to 
discountenance marrying after an unlawful divorce, which was 
a scandalous practice, however allowed by the laws of Jews 
and Gentiles. And this the rather, because Tertullian’s argu- 
ments against the Catholics imply that they allowed of second 
marriages successively in all except the clergy, and many 





5 Ὁ 7: (t. τς Ρ. 1281 α.} Πρεσβύ- 
τερον εἰς γάμους διγαμούντων. μὴ 
ἑστιᾶσθαι" ἐπεὶ “μετάνοιαν αἰτοῦντος 
τοῦ διγάμου, τίς ἔσται ὁ πρεσβύτερος, 
ὁ διὰ τῆς ἑστιάσεως συγκατατιθέμενος 
τοῖς γάμοις: 

6 (Οὐ. τ. (ibid. Ρ. τ406 b.) Περὶ τοῦ 
δεῖν κατὰ τὸν ἐκκλησιαστικὸν κανόνα 
τοὺς ἐλευθέρως καὶ νομίμως συναφθέν- 
τας δευτέροις. γάμοις, μὴ λαθρογαμίαν 
ποιήσαντας, ὀλίγου χρόνου παρελθόν- 
τος, καὶ σχολασάντων ταῖς προσευχαῖς 
καὶ νηστείαις, κατὰ συγγνώμην ς ἀποδί- 
δοσθαι αὐτοῖς τὴν κοίνωνίαν ὡρίσα- 
μεν. 

7 Kp. Canonic. c. 4. [ap-Oper. Basil. 
Ep.188. Canonic. Pin, 1 (CC. 1-2..}: 
1721 b. )Περὶτριγάμων καὶ ἡ πολυγάμων 
τὸν αὐτὸν ὥρισαν [4]. ὡρίσαμεν] κανό- 


να, ὃν καὶ ἐπὶ τῶν διγάμων, ἀναλόγως. 
ἐνιαυτὸν μὲν γὰρ ἐπὶ τῶν διγάμων, 
ἄλλοι δὲ δύο ἐ ἔτη" τοὺς δὲ τριγάμους 
ἐν τρισὶ καὶ τετράσι πολλάκις ἐ ἔτεσιν 
ἀφορίζουσιν' ὀνομάζουσι δὲ τὸ τοιοῦ- 
τον, οὐκ ἔτι γάμον, ἀλλὰ πολυγαμίαν" 
μᾶλλον δὲ πορνείαν κεκολασμένην..... 
Συνήθειαν δὲ κατελάβομεν, ἐπὶ τῶν 
τριγάμων πενταετίας ἀφορισμόν' οὐκ 
ἀπὸ κανόνων, ἀλλ᾽ ἀπὸ τῆς τῶν προ- 
εἰληφότων ἀκολουθίας. Δεῖ δὲ μὴ 
πάντῃ αὐτοὺς ἀπείργειν τῆς ἐκκλη- 
σίας" ἀλλ᾽ ἀκροάσεως αὐτοὺς ἀξιοῦν 
ἐν δύο του ἔτεσιν ἢ τρισί: καὶ μετὰ 
ταῦτα ἐπιτρέπειν συστήκειν μὲν, τῆς 
δὲ κοινωνίας τοῦ ἀγαθοῦ ἀπέχεσθαι, 
καὶ οὕτως ἐπιδειξαμένους καρπόν τινα 
μετανοίας ἀποκαθιστᾷν τῷ τόπῳ τῆς 
κοινωνίας. 


marriage, 
stated. 
Whether it 
debarred 
men at any 
time from 
the com- 
munion, 


400 Communicants BV. 


Churches admitted digamists in that sense even into orders 
too, as I have shown out of Tertullian himself, and Chrysostom, 
and Theodoret more fully in another place’. And if these 
canons intended any thing more, they must be looked upon as 
private rules, which could not prescribe against the general 
sense and practice of the Catholic Church. 


The cor- 19. There was one very corrupt and superstitious practice 

eg of that began to creep pretty early into the African Churches 

Seta and some others, which the Fathers censure very heartily, as 

eucharist to 1t justly deserved; that was, giving the eucharist to the dead. 

pete The third Council of Carthage has a canon® to this purpose, 

By ae ‘that the eucharist should not be given to the bodies of the 
nelents. 


dead: for the Lord said, Take this and eat. But dead bodies 
can neither take nor eat. Caution is also to be used that the 
brethren may not, through ignorance, believe that dead bodies 
may be baptized, seeing the eucharist may not be given to 
them.’ And this with a little variation is repeated in the Afri- 
can Code!%, where the cause of both errors, as well in baptism 
as the eucharist, is ascribed to the ignorance of the presbyters 
misguiding the people. A like canon was made in the Coun- 
cil of Auxerre in France!!, anno 578, a little before the time 
of Gregory the Great. Which shows that the same abuse had 
got some footing there also. St. Chrysostom 13. also speaks 
against it, though he does not intimate that it was practised by 
any Catholics, but rather, if by any, by the Marcionite heretics, 
who, as they gave a vicarious baptism to the living for the dead, 
so perhaps might give the eucharist to the dead themselves : 
both which absurdities he refutes at once, from the words of 


SB. “ΠΟΙ 5: gq. eva: p66: 
MN. 42, 43, 44. 

9.0. 6. (t. 2. Ὁ. £168a:) Placuit 
ut corporibus defunctorum eucha- 
ristia non detur. Dictum est enim 
a Domino, Accipite et edite: cada- 
vera autem nec accipere possunt nec 
edere. Cavendum est etiam, ne mor- 
tuos baptizari posse fratrum infirmi- 
tas credat, quibus nec eucharistiam 
dari licitum est [al. cum eucharisti- 
am mortuis non dari animadverterit |. 

10 C. 18. (ibid. p. 1058 ἃ.) Ἤρεσεν, 
ἵνα τοῖς σώμασι τῶν τελευτώντων εὖ- 
χαριστία μὴ δοθῆ" γέγραπται γάρ, 
Λάβετε. φάγετε' τὰ δὲ τῶν νεκρῶν 


σώματα οὐδὲ λαβεῖν δύναται, οὐδὲ 
φαγεῖν. καὶ ἵνα μὴ τοὺς ἤδη τελευ- 
τῶντας βαπτισθῆναι ποιήσῃ ἡ τῶν 
πρεσβυτέρων ἄγνοια. 

11 Ὁ. τ2. (t. 5. Ρ. 958 6.) Non licet 
mortuis nec eucharistiam nec oscu- 
lum tradi, &c. 

12 Hom. 40. in 1 Cor. p. 688. 
(t. 10. p. 378 6.) Τίσι δὲ ἔλεγεν, Eav 
μὴ φάγητέ μου τὴν σάρκα, καὶ πίητέ 
μου τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυ- 
τοῖς ; τοῖς ζῶσιν, ἢ τοῖς τετελευτη- 
κύσιν ; εἶπέ μοι. Καὶ πάλιν" “Av μή 
τις ἀναγεννηθῇ ἐξ ὕδατος καὶ ΤΠινεύμα- 
τος, οὐ δύναται ἰδεῖν τὴν βασιλείαν 
τοῦ Θεοῦ. 


and manner of reception. 401 


δ 19, 20. 
our Saviour. “ΤῸ whom did he say, Hacept ye eat my flesh, 
and drink my blood, ye have no life in you? Did he speak to 
the living or to the dead? And again, Except a man be born 
of water and of the Spirit, he cannot see the kingdom of God.’ 
It appears also, that long after St. Chrysostom’s time there 
were some remains of this error in the Greek Church: for the 
Council of Trullo!® repeats the prohibition in the words of the 
Council of Carthage: ‘ Let no one impart the eucharist to the 
bodies of the dead; for it is written, Take, and eat; but the 
bodies of the dead can neither take nor eat.’ 

20. Bona does not undertake to defend this abuse, but he Parallel to 
does another which is no less absurd, because he found it in Ae 
the practice of St. Benedict, and related with approbation by etc 
Gregory the Great: that is, the custom of burying the eucha-~ sist with 
rist with the dead. Bona! says this was done by St. Basil in the de24- 





the Greek Church, as is reported in his Life!’: 


but all men 


know the author of that Life to be both a spurious and a 


legendary writer. 


18 C.83. (t.6. p. 1178 ἃ.) Μηδεὶς 
τοῖς σώμασι τῶν τελευτώντων τῆς εὐ- 
χαριστίας μεταδιδότω' γέγραπται γὰρ, 
Λάβετε, φάγετε' τὰ δὲ τῶν νεκρῶν 
σώματα οὐδὲ λαβεῖν δύνανται, οὐδὲ 
φαγεῖν. 

14 Ker lature. 1..2. 6. 17. τῇ. 6: 
(Ρ. 322.) Notabile est, quod in pre- 
eltata Basilii Vita refertur; cum enim 
precibus a Deo gratiam obtinuisset, 
ut suis verbis sacrificium oflerre 
posset, accepto divinitus pane et 
vino, ipsisque consecratis, tempore 
confractionis panem divisit in tres 
partes, et unam quidem cum multo 
timore et veneratione sumpsit, alte- 
ram vero una secum sepeliendam 
servavit, tertiam denique in columba 
aurea depositam desuper sacrum 
altare suspendit. Quod ideo hoc 
loco annotandum censui, quia olim 
viguit hic mos consepeliendi mortuis 
eucharistiam, non solum apud Gre- 
cos, sed etiam apud Latinos. Ex- 
stat siquidem exemplum S. Bene- 
dicti, qui, ut Gregorius scribit, Lib. 
2. Dialog. cap. 23. [8]. 24.], puerum 
monachum extra claustra defunctum 
sepulture tradi jussit, posito super 
pectus ejus Dominico corpore, quod 
ad hunc effectum ipsemet dedit, ne 


BINGHAM, VOL. V. 


That which he alleges out of Gregory 16 is 


terra defossum cadaver projiceret, 
sicut antea bis acciderat. Sive au- 
tem id fecerint sancti patres peculi- 
aril instinctu, ne unquam a Domino 
separarentur, sive ex consuetudine 
tunc recepta, hec tamen postmodum 
abrogata fuit. 

fewSee YG. Che Ὁ: 19. νῷ ps 
ΤΟΣ. AOR: 

16. loge | 2. ὁ. 2. ({τ| Ds 
250b. 7.) Jussit communionem Do- 
minici corporis in pectus defuncti 
reponi atque sic tumulari. [My 
ancestor consulted the Antwerp edi- 
tion of Gregory’s Works, 1615. 
Consequently this citation must be 
an abridgment of the narrative con- 
tained in the 24th chapter of the 
second Book as cited: where, as 
well as in the Benedictine edition of 
1705, to which the verification be- 
tween the lunar brackets refers, we 
read, .. Quibus (monachis de puero 
e terra ejecto narrantibus) vir Dei, 
manu sua portans communionem 
Dominici corporis, dedit dicens, Ize, 
atque hoe Dominicum corpus super 
pectus ejus cum magna reverentia 
ponite, et sic sepulture eum tradite. 
Quod dum factum fuisset, corpus ejus 
terra tenuit nec ultra projecit. Ep. | 


pd 


402 ΧΕ ῖν: 


more authentic: for he says St. Benedict ordered the com- 
munion to be laid upon the breast of one of his monks, and to 
be buried with him. He reckons these things were done either 
by divine instinct, or by compliance with received custom which 
is since abrogated. But he produces no rule of his Church to 
show its abrogation. And whatever rules there may be to the 
contrary, it is certain the practice continued still. For not 
only Balzamon'® and Zonaras’7 speak of it in their time; but 
Iso18 says, when the body of St. Othmar was translated, the 
sacrament was taken up out of the dormitory with him. And 
a learned man now living!9 assures us, ‘that he himself and 
many others have seen the chalice, in which the sacred blood 
was buried, dug out of the graves of divers bishops buried in 
the church of Sarum.’ So, that whatever the laws might pro- 
hibit, the profanation continued under pretence of piety among 
the greatest men, but without any foundation or real example 
in the practice of the primitive Church. 


Communicants 


The order 21. We have hitherto considered what related to the com- 
ee municants themselves; we are now to examine the manner of 


their communicating. Where, first of all, the order of their 
communicating occurs to our observation: which is thus de- 
scribed in the Constitutions?°: ‘First let the bishop receive, 
then the presbyters, deacons, subdeacons, readers, singers, and 
ascetics; among the women, the deaconnesses, virgins, and 
widows; after that the children; then all the people in order.’ 
In Justin Martyr’s time®!, when the bishop had consecrated, 
the deacons distributed both the bread and the cup among the 


16 Not. in C. Trullan. c. 83. p. 461. 
(ap. Bevereg. Pandect. t. 1. p. 253 e.) 
Τὸ μέν τοι χειρίζεσθαι τοῖς ἀρχιερεῦσι 
μετὰ τελευτὴν ἅγιον ἄρτον, καὶ οὕτως 
ἐνταφιάζεσθαι, νομίζω γίνεσθαι εἰς 
ἀποτροπὴν τῶν δαιμονίων, καὶ ἵνα dv 
αὐτοῦ ἐφοδιάζηται πρὸς οὐρανὸν, ὁ τοῦ 
μεγάλου καὶ ἀποστολικοῦ καταξιωθεὶς 
ἐπαγγέλματος. 

17 1014. (ap. Bevereg. ibid. f.) [In 
nearly the same terms, except that 
he makes no mention of sepulture 
expressly. Ep. ] 

18 Vit. Othmar. 1. 2. c. 3. ap. Suri- 
um, die 16. Novembr. (t. 6. p. 399.) 
Sub capite et circa pectus viri 
Dei quedam panis rotule, que 


vulgo oblate dicuntur, ita illese, 
atque ab omni corruptione extra- 
nee, ab eodem episcopo invenie- 
bantur, ut in nulla omnino parte 
colorem vel speciem sui amittentes, 
aspicientium oculis infra spatium 
ipsius hebdomadz viderentur esse 
confectz. 

19 Dr. Whitby, Idolatry of Host- 
Worship, ch. 1. (p. 26.) And 1 my- 
self with many others have seen the 
chalice, &c. 

20 Lib. 8. 6.13. See before, 8. 7. 


Ῥ.271-. π- 75: 
21 Apol. 2: See before, ch. 2. 


8.7. p. 258. N. 29. 


δ τ: 22. and manner of reception. 403 


communicants: but in after-ages the bishop or presbyter com- 

monly ministered the bread, and the deacons the cup after 
them. And there are some canons2? that expressly forbid a 
deacon to minister the body of Christ when a presbyter is pre- 
sent, and others? enjoining them not to do it without neces- 
sity, and a license from the presbyter to do so. And it was 
ever accounted so great an absurdity for a presbyter to receive 
from the hands of a deacon, that the Council of Nice thought 
fit to make a particular canon?‘ to forbid it. But by permis- 
sion and custom it became their ordinary office to minister the 
cup?>, and sometimes both species®®, to the people, observing 
the method prescribed to communicate every one in their 


proper order. 

22. Another distinction was made in placing the communi- Some rules 
cants in their proper stations. For though no distinction was ὀρ βουνὰ 
made in this case between rich and poor; they being all called tion of 
alike to partake together of the same communion” as friends?“ 
of one common Lord; yet some distinction of place for order’s 
sake was generally observed, though not exactly the same in 
all places, but with some variety according to the different 
customs of different Churches. In the ΠῚ Churches it 
was customary for the presbyters and deacons to communicate 
at the altar, and the rest of the clergy in the choir, and the 
people without the rails of the chancel, as is plain from a 


22 C. Arelatens. 2. c. 15. (t. 4 


26 Vid. C. Ancyr. ὍΣ (i ΤΡ. 
p. 1013 8.).. Diaconi corpus Christi, 


1456 4.) Διακόνους ὁμοίως θύσαντας, 





presente presbytero, tradere non 
presumant. 

23 C. Carth. 4. c. 38. (t. 2. p. 1203 
c.) Diaconus, preesente presbytero 
eucharistiam corporis Christi populo, 
Si necessitas cogat, jussus eroget. 

24 C. 18. (ibid. Ρ. 81.) Ἦλθεν εἰς 
τὴν ἁγίαν καὶ μεγάλην σύνοδον, ὅ ὅτι ἔν 
τισι τόποις καὶ πόλεσι τοῖς πρεσβυ- 
τέροις τὴν εὐχαριστίαν οἱ διάκονοι δι- 
δόασιν. ὅπερ οὔτε ὁ κανὼν, οὔτε ἡ 
συνήθεια παρέδωκε, τοὺς ἐξουσίαν μὴ 
ἔχοντας προσφέρειν, τοῖς προσφέρουσι 
διδόναι τὸ σῶμα τοῦ Χριστοῦ, K.T.A. 

25 Vid. Cypr. de Lapsis. p. 132. 
(Ρ. 94.) Ubi vero, solemnibus adim- 
pletis, calicem diaconus offerre pree- 
sentibus coepit, &c.—Conf. Constit. 
Apost. 1.8. c.13. See before, s. 7. 


Ῥ 571: ἢ: 75- 


μετὰ δὲ ταῦτα ἀναπαλαίσαντας, τὴν 
μὲν ἄλλην τιμὴν ἔχειν, πεπαῦσθαι δὲ 
αὐτοὺς πάσης τῆς ἱερᾶς λειτουργίας, 
τῆς τε τοῦ ἄρτον ἢ ποτήριον ἀναφέ- 
ρειν ἢ κηρύσσειν. 

27 Vid. Chrysost. Hom. το. in 
1 Thess. p. 1485. [Corrige, Hom. 11. 
in 1 Thess. (t. ΤΙ: p. 508 e.) Διὰ 
ταῦτα δέχεται τοὺς πλουσίους, iva 
ταῦτα ἀκούσωσι τὰ ῥήματα... .. Καὶ τί 
θαυμάζεις εἰ εἰς τὰ πρόθυρα αὐτοῦ οὐκ 
ἀπαξιοῖ τοὺς τοιούτους καθίζειν ; 3 ἐπὶ 
γὰρ τὴν τράπεζαν αὐτοῦ τὴν Heels 
τικὴν οὐκ ἀπαξιοῖ. καλεῖν αὐτούς" 
ἀλλ᾽ 6 κυλλὸς καὶ ἀνάπηρος, ὁ γέρων 
καὶ ῥάκια ἠμφιεσμένος, καὶ ῥύπον καὶ 
κόρυζαν € “ἔχων, ἅμα τῷ νέῳ τῷ καλῴ, 
καὶ αὐτῷ τῷ τὴν ἁλουργίδα περικει- 
μένῳ, .. ἔρχεται τῆς τραπέζης μεθέξων, 

. καὶ ovdenia ἐστὶ διαφορά. En. | 


pDd2 


404 


Communicants 


canon?’ of the fourth Council of Toledo; and to this a refer- 
ence is made as to an ancient custom, settled long before by 
former canons?9 in the first Council of Braga. Which implies, 
that there were rules of old about this matter, since the Coun- 
cil of Braga could not mean the Council of Toledo, for that was 
after it, anno 633. The reference must be to more ancient 
canons, such as that of the Council of Laodicea®°, which orders 
‘that none but the clergy only should come to communicate 
within the chancel.’ And this seems to have been the constant 
practice of the Greek Church, where no layman from that 
time, besides the emperor, was allowed to come to the altar to 
make his oblations and communicate there; but this privilege 
was allowed the emperor ‘ by ancient tradition,’ as the Counal 
of Trullo?! words it. And yet even this was denied the em- 
peror in the Italie Church. For St. Ambrose would not permit 
the Emperor Theodosius himself to communicate in this place, 
but obliged him to retire as soon as he had made his oblations 
at the altar. But Valesius22 has observed out of the Epistles 
of Dionysius, bishop of Alexandria, that in the third century it 
was customary, both for men and women, to come and stand at 
the altar to communicate: and Mabillon?3 shows, out of Gre- 


28 (Ὁ. 17. [al. 18.] (t. 5. p. 1711 ¢.) 
Sacerdos et Levita ante altare com- 
municent, in choro clerus, extra 
chorum populus. 

29 C. 31. [al. Bracar. 2. τὸ. 13.] 
(t. 5. p. 841 6.) Placuit ut imtra 
sanctuarium altaris ingredi ad com- 
municandum non liceat laicis viris 
vel mulieribus, sicut et antiquis ca- 
nonibus statutum est. 

30 C. το. (t. 1. p. 15900 4.) Μόνοις 

ἐξὸν εἶναι τοῖς ἱερατικοῖς εἰσιέναι εἰς 
τὸ θυσιαστήριον καὶ κοινωνεῖν. 
‘ ὍΝ ΤΟΣ ύο. (t.6. p- 1173 d.) My ἐξ- 
εστω τινι TOV ATTAVT@Y EV λαϊκοῖς Us 
λοῦντι ἔνδον ἱεροῦ εἰσιέναι θυσιαστη- 
piov’ μηδαμῶς ἐπὶ τούτῳ τῆς βασιλι- 
κῆς εἰργομένης ἐξουσίας καὶ αὐθεντίας, 
ἡνίκα ἂν βουληθείη προσάξαι δῶρα τῷ 
Πλάσαντι, κατά τινα ἀρχαιοτάτην πα- 
ράδοσιν. 

32 In Euseb.1. 7. 6. 9. (v. I. p. 320. 
n.3.) Ac olim quidem, ut dix, fide- 
les ad ipsam sacram mensam acce- 
debant, quemadmodum hoc_ loco 
docet Dionysius, et in Ep. ad Basili- 


dem, c. 2.; ubi de mulieribus, que 
menstruo sanguinis fluxu laborant, 
ita scribit: Οὐδὲ yap αὐτὰς οἶμαι 
πιστὰς οὔσας καὶ εὐλαβεῖς τολμήσειν, 
οὕτως διακειμένας, ἢ τῇ τραπέζῃ τῇ 
ἁγίᾳ προσελθεῖν, ἢ τοῦ σώματος καὶ 
τοῦ αἵματος τοῦ Χριστοῦ προσάψα- 
σθαι. Ad quem Dionysii locum 
recte notat Balsamo: ‘Qs ἔοικε δὲ, 
τὸ παλαιὸν εἰσήρχοντο γυναῖκες εἰς TO 
θυσιαστήριον, καὶ ἀπὸ τῆς ἁγίας τρα- 
πέζης μετελάμβανον : id est, Olim 
quidem, ut apparet, mulieres ad altare 
accedebant, et e sacra mensa partici- 
pabant. Postea tamen, canone 44. 
Concilii Laodiceni, vetitum est, ne 
mulieres ad altare accederent: viris 
autem id ipsum interdictum est in 
Synodo Trulliana, &c. 

33 De Liturg. Gallican. 1. τ. 6. 5. 
n. 24. (Ρ. 51.) Post benedictionem et 
sacerdotis communionem, fideles 
communicaturi ad altare accedebant, 
etiam mulieres, ut num. 6. nota- 
vimus : contra quam apud Hispanos, 
apud quos sancitum est, Concilii 


XV. iv. 





§ 22. v. 1. and manner of reception. 405 


gory of Tours*, that the same custom prevailed in the Galli- 
ean Churches. And it is very evident from the second Council 
of Tours, which has a canon®> to this purpose; that though 
laymen at other times should not come into the chorus or 
chancel, yet, when the oblation was offered, both men and 
women might come into the Holy of Holies to communicate at 
the altar. So that this was plainly one of those rites which 
varied according to the difference of times and places and the 
various usages and customs of different Churches. 

There are a great many other customs relating to the 
manner of communicating, which are of greater moment, and 
become matters of great dispute in these latter ages, and 
therefore it will be necessary to consider and examine them a 
little more particularly, which I shall do in the following 


chapter. 
CHAP. V. 


A resolution of several questions relating to the manner of 
communicating in the ancient Church. 


1. The first and most momentous question of this kind is, That the 
people were 


Whether the people, and such of the clergy as did not con- always ad- 

secrate, were generally admitted to communicate in both mitted to 
Ὗ receive In 

kinds ¢ both kinds. 
The principal advocates of Popery, at the beginning of the 


quarti Toletani canone 17., Ut sa- accessisset, venit quidam, quasi ali- 


cerdos et Levite ante altare commu- 
nicent, in choro clerus, extra chorum 
populus. Idem fere statutum Con- 
cilii Laodiceni canone 19. Contra- 
rius mos apud Gallos. In secundo 
Concilio Turonensi, canon quartus 
vetat laicos choro misceri psallentium 
clericorum : ad orandum vero et 
communicandum laicis et foeminis, 
sicut mos est, pateant sancta sanc- 
torum. De Guntchramno rege id 
testatur Gregorius, in 1. 9. 6. 3., In- 
terea, §c. See the following note. 
34 Lib. 9. c. 3. (p. 420 Ὁ. 7.) In- 
terea advenit festivitas Sancti Mar- 
celli, quee apud urbem Cabilonensem 
mense septimo celebratur: et Gunt- 
chramnus rex affuit. Verum ubi, 
peractis solemnibus, ad sacrosanc- 
tum altarium communicandi gratia 


quid suggesturus.—Ibid. 1. ro. c. 8. 
(p. 491 a. 8.) Tune episcopus per- 
misit eum cum ceteris missarum 
spectare solemnia. Verum ubi ad 
communicandum ventum est, et Ku- 
lalius ad altare accessisset, ait epi- 
scopus, Rumor populi parricidam te 
proclamat esse, &c. 

35 C. 4. (t.5. p.853 6.) Ut laici 
secus altare, quo sancta mysteria 
celebrantur, inter clericos, tam ad 
vigilias, quam ad missas, stare peni- 
tus non presumant: sed pars illa, 
quee a cancellis versus altare dividi- 
tur, choris tantum psallentium pateat 
clericorum. Ad orandum vero et 
communicandum, laicis et foeminis, 
sicut mos est, pateant sancta sancto- 
rum. 


406 Resolution of questions 


Reformation 2°, were not willing to own that the universal 
practice of the primitive Church was against the modern sacri- 
lege of denying the cup to the people: and therefore, though 
they confessed there were some instances in antiquity of com- 
munion under both kinds, yet they maintained the custom was 
not universal. So Eckius37 and Harding3* and many others®9. 
But they who have since considered the practice of the ancient 
Church more narrowly are ashamed of this pretence, and freely 
confess, that for twelve centuries there is no instance of the 
people’s being obliged to communicate only in one kind in the 
public administration of the sacrament, but in private they 
think some few instances may be given. This is Cardinal 
Bona’s?° distinction, whose words are so remarkable, that I 
cannot forbear to transcribe them: ‘It is very certain,’ says 
he, ‘that anciently all in general, both clergy and laity, men 
and women, received the holy mysteries in both kinds when 
they were present at the solemn celebration of them, and they 
both offered and were partakers. But out of the time of 
sacrifice, and out of the church, it was customary always and 


86 See the three next notes fol- 
lowing. 

37 Enchiridion, ce. 10. de Eucha- 
rist. p. 130. (juxt. Ed. Ingolstad. 
1527. c. 9.) Respondent Catholici de 
secundo: Fatemur, hunc usum fu- 
1588 1n primitiva ecclesia: nec tamen 
universalis fuit usus. [Conf. Hom. 
33. De Sumpt. Eucharist. (t. 4. 
complect. Homilias de Sept. Sacra- 
ment. fol.g5. verso,ad im.) Principio 
non sane negamus, immo libere pro- 
fitemur, in quibusdam _particulari- 
bus ecclesiis, in principio atque de- 
inde aliquanto post, sacramentum 
hoc etiam laicis in utraque specie 
esse porrectum. Grischov. | 

88 Harding’s Answer to Juel’s 
Challenge, art. 2. Antwerp. 1565. p. 
30. (Louvain. 1564. fol. 31 verso, 
et seqq.) 

89 Vid. Bellarmin. de Eucharist. 
1.4. c. 24. (t. 3. p.746.) Quarta ratio 
sumitur ex testimonio veteris eccle- 
sie, &c. 

20 Rer. Viturg. 1. 2) Ὁ 16. ΠΤ. 
(p. 323.) Certum quippe est omnes 
passim clericos et laicos, viros et 


mulieres sub utraque specie sacra 
mysteria_ antiquitus sumpsisse, cum 
solemni eorum celebrationi aderant, 
et offerebant ac de oblatis participa- 
bant. Extra sacrificium vero, et 
extra ecclesiam semper et ubique 
communio sub una specie in usu 
fuit. Primee parti assertionis con- 
sentiunt omnes, tam Catholici, quam 
Sectarii; nec eam negare potest, qui 
vel levissima rerum ecclesiasticarum 
notitia imbutus sit. Semper enim 
et ubique ab ecclesia primordiis us- 
que ad seculum duodecimum sub 
specie panis et vini communicarunt 
fideles ; coepitque paulatim ejus sae- 
culi initio usus calicis obsolescere [al. 
abolescere], plerisque episcopis eum 
populo interdicentibus ob periculum 
irreverentie et effusionis, quod in- 
evitabile erat, aucta fidelium multi- 
tudine, in qua deesse non poterant 
minus cauti et attenti ac parum re- 
ligiosi.... Hae mutatio facta est 
primum a diversis episcopis in suis 
ecclesiis, deinde a Synodo Constan- 
tiensi canonica sanctione pro omni- 
bus stabilita, &c. 


XV. v. 


κε} 





407 


about communicating. 


in all places to communicate only in one kind. In the first 
part of the assertion all agree, as well Catholics as Sectaries ; 
nor can any one deny it that has the least knowledge of eccle- 
siastical affairs. For the faithful always and in all places, from 
the very first foundation of the Church to the twelfth century, 
were used to communicate under the species of bread and 
wine; and in the beginning of that age the use of the cup 
began by little and little to be laid aside, whilst many bishops 
interdicted the people the use of the cup, for fear of irreverence 
and effusion, ὅθ. And what they did first for their own 
Churches was afterward confirmed by a canonical sanction in 
the Council of Constance.’ 

This is as fair and ample a confession for the practice of the 
universal Church as we desire, and it serves to show the vanity 
of all those arguments from Scripture and antiquity, that were 
offered at by the first managers of this dispute, to prove the 
practice of communicating in both kinds not to be universal. 
It supersedes also all further trouble of citing authorities in 
this dispute, as unnecessary in a matter so much beyond all 
doubt and exception by the adversaries’ own confession. 
Though the reader that desires to see the authorities produced 
at large may find them in Vossius#!, and Du Moulin?2, and 
more amply in Chamier43, and a late treatise of a learned 
writer in our own tongue“4, showing that there is no catholic 
tradition for communion in one kind. But Bona not only 
grants us all this, but tacitly answers all the plausible argu- 
ments used by Bellarmin‘*® and others, to persuade their 
readers into a belief of the ancient Church giving the commu- 
nion only in one kind. Bellarmin urges the frequent mention 
of reducing delinquent clergymen to lay-communion, which he 


41 Thes. Theolog. disput. 23. de 
Symbolis Coenze Domini, quest. 5. 
(t. 6. pp. 442, seqq.) Vid. preeser- 
tim theses 2, 3, 5- 

42 Novelty of Popery, Twelfth 
Controversy of the seventh Book. 
(pp. 793; Seqq-) | 

43 De Eucharist. 1. 8. c. 9. (t. 4. 
pp- 444, seqq.) The title, Utramque 
speciem fuisse communicatam olim in 
ecclesia perpetuis multis seculis. 

44 Dr. Whitby, A Demonstration 


that the Church of Rome and her 
Councils have erred, &c. Lond. 1686. 
4to. 

45 De Eucharist. 1. 4. c. 24. (t. 3. 
p- 749 Ὁ.) Quintus ritus erat, usus 
communionis laice, que in peenam 
gravis alicujus delicti olim dabatur 
clericis, ablata eis communione cle- 
ricali. Est autem hujus communio- 
nis laicee crebra mentio in decretis 
antiquissimorum Pontificum et Con- 
ciliorum, &c. 


408 Resolution of questions 


KV. v. 


interprets communion in one kind. But Bona‘® rejects this 
notion of lay-communion as utterly false; reflecting tacitly 
upon Bellarmin and other modern writers of his own Church, 
as ‘ignorant of the ancient discipline, who no sooner hear of the 
name lay-communion, but presently they take it in the sense 
that it now bears, and interpret it communion in one kind ; 
which how false it is,’ says he, ‘we may learn from hence, 
that we often read of clergymen being thrust down to lay- 
communion at that time, when laymen communicated in both 
kinds.’ Others draw an argument from that which the An- 
cients call communto peregrina, the communion of strangers, 
which they interpret communion in one kind: but Bona‘? 
takes a great deal of pains to show the ignorance of these 
men, and makes an accurate inquiry into the true notion of 
this sort of communion, concluding that whatever it meant it 
did not mean communion in one kind. Bellarmin draws another 
argument or two from the reservation of the eucharist for the 
use of the sick, and from that private and domestic com- 
munion, which we have seen before was allowed to private 
Christians in their own houses, or in a journey, or in the wil- 
derness: all which Bellarmin will have to have been only in 
one kind. But besides that this is false in itself, (for they 
reserved not only one, but both kinds for these uses, as we 
shall see more by and by,) Bona‘ says it is altogether beside 
the question: ‘for the question is not about private and extra- 
ordinary communion in cases of great exigency, but about 
the public, solemn, and ordinary communion of the Church ? 
concerning which he concludes, ‘no instance can be produced 


before the twelfth century of its being celebrated only in one 
kind,’ 


46 Ker, Laturg.) 1. 2. Ὁ. Τὸ. ἢ: 3; 
(p. 327.) Recentiores, qui audito 
nomine communionis, ejus veteri 
notione neglecta id solumconcipiunt, 
quod hodie ea voce significatur, lai- 
cam communionem nihil aliud esse 
putant, quam _perceptionem eucha- 
ristiz sub unica specie, aut extra 
eancellos more laicorum. Quod 
quam falsum sit vel ex eo liquet, 
quod szpe clericos ad laicam com- 
munionem detrusos legimus, eo tem- 
pore, quo etiam laici sub utraque 


specie communicabant. 
_ 47 1014. ἢ. 5. (p. 327.) Quidam, 
iter quos est Binius in notis ad 
Concilium Ierdense, eam [commu- 
nionem peregrinam] cum laica con- 
fundunt. Ali existimarunt commu- 
nionem peregrinam nihil aliud esse 
quam perceptionem eucharistiz sub 
una tantum specie. Verum quid 
magis alienum a disciplina veterum 
patrum, &c. 

48: Thid. ‘C218. Tt. 


See ἢ. 40, 
preceding. 





δ: 


about communicating. 409 


But then. that he may not seem to give up the cause of his 
Church, and desert it as wholly desperate, he pretends?9 ‘ that 
the change that was made by the Council of Constance, and 
confirmed by the Council of Trent, was against no divine law ; 
for communion in both kinds was neither instituted by God, 
nor did the ancient Fathers ever teach it to be necessary to 
salvation.” One would wonder to see discerning men so iIn- 
fatuated. What words can be able to express a divine institu- 
tion, if those of our Saviour are not, “ Drink ye all of this ?” 
Or how should the Fathers believe communion in both kinds 
not to be necessary, who thought it necessary for children, and 
actually communicated them in both kinds, whenever they 
were capable of receiving it, as we have seen before ? But he 
was sensible some of their own Popes have called it a grand 
sacrilege to divide the mystery. Gelasius °° complains, ‘ that 
some received the bread, but abstained from the cup;’ whom 
he condemns as guilty of superstition, and orders, ‘ that they 
should either receive in both kinds, or else be excluded from 
both: because one and the same mystery cannot be divided 
without grand sacrilege.’ Leo the Great>! declaims against 
them after the same manner: ‘ They receive the body of 
Christ with an unworthy mouth, but refuse to drink the blood 
of our redemption. Such men’s sacrilegious dissimulation being 
discovered, let them be marked, and by the authority of the 
priesthood cast out of the society of the faithful.’ 

It is im vain to say here, as Bona does, ‘ that these decrees 


49 [Ibid. (p. 323.) Hee autem obstringi, aut integra sacramenta 


mutatio facta est primum a diversis 
episcopis in suis ecclesiis, deinde a 
Synodo Constantiensi canonica sanc- 
tione pro omnibus stabilita, nullo 
profecto spiritualis refectionis detri- 
mento, ut fideles experiuntur, nulla 
divine legis transgressione: quia 
communio sub utraque specie nec 
divinitus instituta fuit, nec unquam 
antiqui patres eam ad salutem neces- 
sariam esse docuerunt. Grischov. | 
50 Ap. Gratian. de Consecrat. dis- 
ἀπ 2: δ ΤΣ {τ} ΤΟ 15 23°) 
Comperimus autem quod quidam 
sumpta tantummodo corporis sacri 
portione, a calice sacri cruoris ab- 
stineant. Qui procul dubio, quoniam 
nescio qua superstitione docentur 


percipiant, aut ab integris arcean- 
tur: quia divisio unius ejusdemque 
mysteril sine grandi sacrilegio non 
potest provenire. 

5! Serm. 4. de Quadragesima, [al. 
Sierm. 42: Ciel (tes ps το aa 
Cumque ad tegendam infidelitatem 
suam nostris audeant interesse con- 
ventibus, ita in sacramentorum com- 
munione se temperant, ut interdum, 
ne penitus latere non possint, ore 
indigno corpus Christi accipiant, 
sanguinem autem redemptionis nos- 
tree haurire omnino declinent..... 
Quorum cum deprehensa fuerit sa- 
crilega simulatio, notati et prohibiti 
a sanctorum societate sacerdotali 
auctoritate pellantur. 


410 Resolution of questions XV. ν- ἢ 


were only made against the Manichees, who believed wine to be 
the gall of the Prince of darkness, and the creature of the 
Devil, and therefore refused to drink it for their reasons are 
general against all superstition whatsoever, and in their opinion 
the sacrament may not be divided without grand sacrilege, and 
thwarting the rule of the first institution. Which Bona might 
also have learned from another decree related in their Canon 
Law under the name of Pope Julius 52, who says, ‘ The giving 
of the bread and the cup, each distinctly by themselves, is a 
divine order and apostolical institution, and that it is as much 
against the law of Christ to give them jointly by dipping the 
one into the other, as it is to offer milk instead of wine, or the 
juice of the grape immediately pressed out of the cluster : all 
which are equally contrary to the evangelical and apostolical 
doctrine, as well as the custom of the Church, as may be 
proved from the fountain of truth, by whom the mysteries of 
the sacraments were ordained.’ Does not this plainly imply 
that communicating in both kinds distinctly was according to 
the laws of Christ, and agreeable to his rule and doctrine as 
well as his example? With what face then could Bona say that 
communion in both kinds was neither instituted by God, nor 
did the ancient fathers judge it necessary ἢ When even some 
of their ancient popes have told us so plainly that communion 
distinctly administered in both kinds is a divine order, and that 
it is grand sacrilege to divide them. And the Ancients always 
administered in both kinds upon this principle, because it was 
the law of Christ, whatever Bona or his partisans can say to 
the contrary. 

As to the other part of the question, whether the Ancients 
did not in some private or extraordinary cases administer the 
sacrament in one kind, we have no dispute with Bona, as being 
nothing to the dispute of public communion by his own confes- 
sion. Though all the arguments made use of by him and Bel- 


62 Ep. ad Episc. Augypt. ap. Gra- 
tian. de Consecrat. distinct. 2. ¢. 7. 
(Ὁ. 1. p. 1914. 59.) Audivimus enim 
quosdam schismatica ambitione de- 
tentos, contra divinos ordines, et 
apostolicas institutiones, lac pro vino 
in divinis sacrificiis dedicare; alios 
quoque intinctam eucharistiam po- 


pulis pro complemento communio- 
nis porrigere. .... Quod quam sit 
evangelice et apostolice doctrine 
contrarium, et consuetudini ecclesi- 
asticee adversum, non difficile ab 
ipso fonte veritatis probabitur, a quo 
ordinata ipsa sacramentorum mys- 
teria processerunt, &c. 


§ 1. 


about communicating. 411 


larmin in this case are far from being exactly true and conclu- 
sive. For whereas they argue for communion in one kind from 
private and domestic communion, it appears from several in- 
stances that this sort of communicating was often in both kinds. 
Thus Nazianzen°? says of his sister Gorgonia, ‘ that she laid up 
the antitypes both of the body and blood of the Lord.’ And 
St. Ambrose 55, speaking of his brother Satyrus and others at 
sea, expresses the matter in such terms as plainly imply that 
they both ate the bread and drunk the wine. And whereas 
again they say the communion reserved in the church for the 
use of the sick was only in one kind: the contrary is evidently 
proved from Justin Martyr 55, who says the deacons were used 
to carry both the bread and wine to the absent; and from St. 
Chrysostom’s °© complaint to Pope Innocent, that, in that hor- 
rible assault that was made upon his church, ‘the holy blood of 
Christ was spilt upon the soldiers’ clothes.’ Which Baronius 57 
himself brings as an argument to prove that they were used to 
reserve the sacrament in both kinds in the church for the use 
the sick. They argue further from the example of such as 
took long journeys or went to sea, that they always communi- 
cated in one kind. But Baronius®® proves in the same place 


53 Orat. 11. de Gorgonia. (t. 1. 
Ρ. 187 a.) Ei που τῶν ἀντιτύπων τοῦ 
τιμίου σώματος ἢ τοῦ αἵματος ἡ χεὶρ 
ἐθησαύρισεν. 

54 Orat. de Obit. Fratr. (t. 2. p. 
1126 e. n. 46.) Quantum arbitraba- 
tur si ore sumeret [panem] et toto 
pectoris hauriret arcano [vinum]. 
—Conf. Vossii Thes. Theolog. p. 
517. ex Tappero. [Disput. 21. de 
Symbolis coenz Domini, thes. 4. 
quest. 3. (Ὁ. 6. p. 436.) Pretereo 
historiam de Satyro fratre B. Am- 
brosii, quem corpus Domini secum 
in navi habuisse, testatur idem Am- 
brosius: ex quo simul, et ex Ser- 
mone Cypriani De Lapsis, videtur 
quod illis temporibus sanguinem 
Domini ex calice omnes bibebant, 
et quod corpus Domini iis in manus 
dabatur, ut vel statim sumerent, vel 
secum portarent domum, ibique su- 
merent, ita ut per intervalla tempo- 
rum biberent ex calice Domini, et 
corpus Domini manducarent. Eb.] 

ὅ5. Apol.2.p.g7. See before, ch. 2. 
8.7. p. 258. n. 29.—Thus also, some 


think, we may take St. Jerom speak- 
ing of Exuperius, bishop of Tou- 
louse, [Ep. 4. al. 125. ad Rustic. 
Monach. (t. 1. p. 941-e. 4.) cited 
before, b.8. ch. 6. s. 21. v. 3. p. 106. 
n. 87.] Nzhil illo ditius, qui corpus 
Domini canistro vimineo, sanguinem 
portat in vitro, meaning his carrying 
both kinds to the sick. 

56 Ep. ad Innocent. t. 4. p. 681. 
See before, ch. 4. 8.11. p. 387. 0.55. 

57 An. 404. (t. 5. p. 196 e.) Sed 
hic, lector, considera quam procul 
abhorreant a patrum traditione usu- 
que Catholic ecclesiz, qui nostro 
tempore heeretici negant asservan- 
dam esse sacratissimam eucharis- 
tiam, quam videmus, non sub specie 
panis tantum, sed etiam sub specie 
vini, olim consueyisse recondi. 

58 Ibid. ex Greg. M. Dialog. 3. 
c. 36. (e.) Habes id quoque proba- 
tum auctoritate S. Gregori, Romani 
pontificis, dum ait in navi portasse 
navigantes Christi corpus et san- 
guinem. 


412 Resolution of questions 


from the authority of Gregory the Great, that they who went 
to sea carried both the body and blood of Christ along with 
them in the ship. And Bona 59 himself tells us there are some 
instances of the communion being carried in both kinds to her- 
mits and recluses in the wilderness, as he gives an example in 
Maria Augyptiaca out of Sophronius. They urge likewise the 
use of the presanctified sacrament, which the Greeks used all 
Lent, except on Saturdays and Sundays, as has been noted 
before; and the Latins on the Parasceue or Good Friday ; 
and this they pretend to tell us, with great confidence, was 
only communion in one kind: for they reserved only the bread 
and not the wine for this sort of communion. Bellarmin © 
refers us to abundance of authors for this, as Pope Innocent, 
Hip. 1. 6. 4., who has not a word about it; and Gregory’s Sa- 
cramentarium, and the Ordo Romanus, in Officio Parasceues, 
and Rabanus Maurus, and Micrologus. But Cassander ® has 
unluckily spoiled this argument, and inverted it upon them. 
For he has observed, and Vossius © after him, that the Ordo 


59) Rer. Liturp.al. 2. 6. e.g. 5. 
ex Vita Marie Avgyptiace. (p. 324.) 
Non nego, aliguando simul cum 
corpore Christi sanguinem quoque 
extra ecclesiam delatum, in Vita e- 
nim S. Marie A‘gyptiace, a So- 
phronio conscripta, legimus, quod, 
cum in vasta eremo annis 57. vitam 
rigidissimam egisset, ab abbate Zo- 
zimo Dei nutu reperta, sibique mor- 
tem imminere cognoscens, rogavit 
illum, ut reversus in monasterium, 
divini corporis et vivifici sanguinis 
portionem in vaso sacro sibi afferret, 
quia nunquam communicaverat, ex 
quo desertum ingressa fuerat. Tle 
vero statuto tempore mittens in mo- 
dico calice intemerati corporis et 
pretiosi sanguinis portionem ad eam 
attulit, que susceptis sacris myste- 
ris in pace quievit. 

60 [De Eucharist. 1. 4. c. 24. (t.3. 
Pp. 749.) Quintus ritus erat usus 
communionis laice, que in penam 
gravis alicujus delicti olim dabatur 
clericis, ablata eis communione cle- 
ricali. Est autem hujus communi- 
onis laicee crebra mentio in decretis 
antiquissimorum Pontificum et Con- 
ciliorum, &c. Grischov. | 

51. De Communione sub utraque 


Specie. (p. 1027. sub med.) Gravi- 
ores auctores, qui ante aliquot se- 
cula de ecclesiasticis officiis scripse- 
runt, Ordinis Romani auctoritatem 
ad comprobandam plenam populi 
communionem ex hoc ipso ritu ad- 
ducunt. In quo ordine jubetur, ut 
in Parasceue yinum non consecra- 
tum cum Dominica oratione et Do- 
minici corporis immissione conse- 
cretur: ut populus plene possit 
communicare, sive, ut alius quidam 
in Ordinario Romano legi affirmat, 
ut contractu Dominici corporis in- 
tegra fiat communio. Idem censen- 
dum de liturgia προηγιασμένων, id 
est, presanctificatorum, sive imper- 
fecta, que apud Grecos per Qua- 
dragesimam celebrabatur quinque il- 
lis diebus hebdomade, qui sunt 
preter Sabbatum et Dominicum, 
quibus oblatio et consecratio non 
fiebat, sed sola ex presanctificatis 
distributio. Nam et illic vinum et 
aqua in calicem mittitur, et in pre- 
cibus ante communionem corpus et 
sanguis Domini commemoratur. 

62 Thes. Theolog. disput. 23. ut 
supra, thes. 5. quest. 5. p. 519. (t. 6. 
p. 448.) See the words in the pre- 
ceding note. 


χὴν: 


paar 





about communicating. 413 


Romanus, in the Office of Good Friday, appoints wine to be 
consecrated with the Lord’s Prayer, by putting some of the 
preconsecrated body into it, ‘ ut populus plene possit commu- 
nicare, that the people may have the full communion in both 
kinds.” And the same is to be said of the Greeks’ presanctified 
communion: for in that liturgy wine and water is ordered to 
be put into the cup, and then in their prayers before the com- 
munion the elements are called the body and blood of the 
Lord. So Cassander. But Leo Allatius ©, who wrote a pecu- 
liar dissertation upon this subject, has more effectually ruined 
this argument, which it is a wonder Bona should not observe, 
who so often refers to his dissertation and commends it. For 
he shows out of the Greek writers, Nicolas Cabasilas ®! and 
Simeon Thessalonicensis ©, that in this communion there were 
both the elements of bread and wine, either consecrated before 
or by the touch of one another. So that this argument not 
only proves nothing to their purpose, but ruins the hypothesis 
of the objectors. sie this presanctified communion of the 


Greeks was in both kinds. And the very prayers in this 





liturgy, both before 


63 De Missa Presanctif. (p. 1559.) 
Dicitur προηγιασμένων, presanctifi- 
catorum, Se. 

64 Expos. Misse, c. 24. ap. Allat. 
ibid. (ap. Bibl. Patr. Greec. Lat. t. 2. 
Ρ- 230 ¢. 8.) Et δέ τινες τῶν mpoo- 
πιπτόντων εἰσιόντι μετὰ τῶν δώρων 
τῷ ἱερεῖ ὡς σῶμα Χριστοῦ καὶ αἷμα 
τὰ κομιζόμενα δῶρα προσκυνοῦσι, καὶ 
διαλέγονται, ἀπὸ τῆς εἰσόδου τῶν 
προηγιασμένων δώρων ἠπατήθησαν, 
ἀγνοήσαντες τὴν διαφορὰν τῆς ἱερουρ- 
γίας ταύτης, κἀκείνης" αὐτὴ μὲν γὰ 
ἐν ταύτῃ τῇ εἰσόδῳ ἄθυτα (al. ἄδοτα]) 
ἔχει τὰ δῶρα, καὶ οὔπω τετελεσμένα' 
ἐκείνη δὲ τέλεια καὶ ἡγιασμένα, καὶ 
σῶμα καὶ αἷμα Χριστοῦ. 

6° Opuse. cont. Heres. (ap. Allat. 
ibid. p. 1560.) Καὶ ἡ λοιπὴ γίνεται 
συνήθης ἀκολουθία τῶν προηγιασμέ- 
νῶν, ὅτε καὶ ἐν τῇ τῶν ἁγίων. εἰσόδῳ 
δεῖ ἡμᾶς μᾶλλον ὑ ὑποπίπτειν, ὡς τετε- 
λεσμένων ὄντων τῶν θείων δώρων. καὶ 
αὐτοῦ τοῦ Σωτῆρος ἡμῶν ἀληθῶς ov- 
Tos’ αὐτὸ γάρ ἐστι, τὸ κατεχόμενον 
ἐν τῷ δίσκῳ, τὸ πανάγιον αὐτοῦ σῶμα 


and after the communion, as Allatius 
there observes, evidently show it. 


For the priest thus prays 


μετὰ τοῦ θειοτάτου αἵματος. --- Re- 
spons. ad Gabriel. Pentapolit. (ibid. 
p- 1561.) Καὶ περὶ μὲν τὴν ἑννάτην 
ὥραν ταύτην τελοῦμεν τὴν τελετὴν, 
ἀποσώζοντες τὸν ὅρον τῆς νηστείας, 
ἅπαξ πρὸς ἑσπέραν ἐσθίοντες" ἁγια- 
ζύμεθα δὲ ταῖς εὐχαῖς, καὶ τῇ ὄψει 
τῶν ὀφθαλμῶν, ἅμα τῷ νοὶ αὐτὸν 
ὁρῶντες, τὸν Κύριον, κατεχύμενον ὑπὸ 
τῶν ἱερέων, καὶ εἰς ἱλασμὸν προτιθέ- 
μενον. καὶ μεταδιδόμενον τοῖς ἀξίοις 
τῆς αὐτοῦ κοινωνίας" ὅτε καὶ προσ- 
πίπτειν αὐτῷ θερμῶς ὀφείλομεν ἐπ᾽ 
ἐδάφους, καὶ συγχώρησιν ἐξαιτεῖσθαι 
τῶν ἐσφαλμένων, καὶ πάντων μεμνῆ- 
σθαι πιστῶν, δηλονότι κατὰ τὸν και- 
ρὸν τῆς εἰσόδου, ἡνίκα ἐπὶ κεφαλῆς 
αὐτὸν κατέχει 6 ἱερεύς. Καὶ γὰρ τετε- 
, 
τεσμένα εἰσὶ τὰ μυστήρια, καὶ αὐτὸ 
τὸ σῶμα καὶ αἷμα Χριστοῦ" καὶ εἰ πρὸ 
τοῦ τελεσθῆναι ἄξια τιμᾶσθαι τὰ δῶ- 
ρα, ὡς ἀντίτυπα, καὶ ἀφιερωμένα Θεῷ, 
πολλῷ γε μᾶλλον τετελεσμένα ὄντα 
τῇ. θείᾳ χάριτι διὰ τῆς ἱερουργίας, καὶ 
σῶμα ἀληθῶς, καὶ αἷμα τελοῦνται 
Χριστοῦ, 


414 XV. v. 


Resolution of questions 


before communion ©; ‘ Vouchsafe by thy mighty power to im- 
part to us thy immaculate body and thy precious blood, and 
by our ministry to all the people. And after communion ® : 
‘We give thee thanks, O Lord, the Saviour of all, for all the 
good things thou hast given us, and for the participation of the 
holy body and blood of thy Christ.’ And Allatius © observes 
further, that the same sort of communion in both kinds was 
used on Good Friday in Spain by the order of the Mozarabie 
Liturgy, which agrees with what Cassander observed before 
out of the Latin Church. And that which led Bellarmin and 
Bona into the mistake to take this for communion in one kind, 
was, that both the Greek and Latin Church reserved only the 
bread, and not the wine, for this service, but when they came 
to communicate they put the preconsecrated bread into a cup 
of wine, and said the Lord’s Prayer and some other prayers, 
and that was esteemed a consecration of it, and so they pro- 
ceeded to communicate in both. 

I have been a little more particular in explaining this rite, 
because it is the only instance our adversaries can urge, with 
any colour, of public communion in one kind; which yet, when 
rightly understood, we see, is no argument for them, but di- 
rectly against them. And at this day the Greeks, and Ma- 
ronites, and Abyssins, and all the Orientals, never communicate 
but in both kinds, as Bona himself 69 confesses out of Abraham 


66 Tbid. n. 19. (p. 1591.) Kat κα- 
ταξίωσον τῇ κραταιᾷ σοῦ χειρὶ μετα- 
δοῦναι ἡμῖν τοῦ ἀχράντου σώματός 
σου, καὶ τοῦ τιμίου αἵματος, καὶ Ov 
ἡμῶν παντὶ τῷ λαῷ. 

67 [Thid. Εὐχαριστοῦμέν σοι τῷ Σω- 
τῆρι τῶν ὅλων Θεῷ ἐπὶ πᾶσιν οἷς 
παρέχεις ἡμῖν ἀγαθοῖς, καὶ ἐπὶ τῇ με- 
ταλήψει τοῦ ἁγίου σώματος καὶ αἵμα- 
τος τοῦ Χριστοῦ σου. Grischov. | 

68 [bid. n. 18. ex Missa Mozarab. 
in die Parasceues. (p. 1589.) Et de- 
inde accipiat patinam, et mundet 
eam super calicem cum pollice; et 
mundatam ponat eam sub mento, et 
postea sumat vinum de calice cum 
sua particula; que, secundum quos- 
dam, consecrat vinum in calice. 

89 Rer,, Liturgs 1.2. 6:18. πὸ 24 (p. 
324.) Quod vero subjungit, duobus 
hisce casibus exceptis, ceteros omnes 


cujusvis etatis et conditionis sub u- 
traque specie communicare, id sa- 
cerdotes Maronite in urbe degentes, 
ame consulti, de his intelligendum 
testantur, qui intra eeclesiam com- 
municant. Liber enim Constitutio- 
num Ecclesize Orientalis, quem ci- 
tat Abraham Ecchellensis Epist. ad 
Nihusium, postquam decrevit, c. 3. 
8. 3., non licere sacerdoti prabere 
corpus sine sanguine, statim subdit, 
Exceptis egrotis, et qui longe distant 
ab ecclesia, et qui impedientibus sunt 
distracti negotiis, ut sunt pastores et 
agricole, qui incolunt villas, nec 
hahbent ecclesias, nec ecclesiam remo- 
tam adire possunt : similiter quoque 
mulieres, presertim cum timetur, ne 
hine accidat eis ignominia aliqua 
propter itineris distantiam: deferre 
autem ad hos calicem, periculosum 





about communicating. 415 


Echellensis®? and other writers. And as to other instances of 

the sick or infants, or men in a journey, who communicate only 

in one kind, if they were never so true, as we see many of them 

are false, they are private and extraordinary cases, that relate 

not to the public communion of the Church, and so come not 

within the state of the present question, which is only about 

public communion, and not what was done in some very parti- 

cular and extraordinary cases. 

2, Having thus despatched this grand question about com- That in re- 

munion in one kind, and showed the practice of the Church to ¢eiving in 


‘ ; _ both kinds, 
be constantly to receive in both elements; we are next to 1n- they always 


quire, Whether they received them both separately and dis- SNe 
tinctly, or the one dipped into and mixed with the other. ee 
and no e 


The modern Greeks have a custom?°, which they have re- one dipped 
tained for some ages, of dipping the bread into the wine, and inthe other. 
ministering it so mixed in a spoon to the people. Some learned 
men, among whom are Latinus Latinius7! and Arcudius72, 
make this custom as ancient as the time of Pope Innocent and 
St. Chrysostom: but Habertus7? and Bona74 prove there 


est valde, ideoque corpus sine san- 
guine detur illis. Simili modo apud 
Abassinos viaticum moribundis pre- 
beri sub unica specie panis Lucas 
Holstenius ad Nihusium scribit ex 
certa et fida sacerdotis Abassini re- 
latione: idque mihi sciscitanti duo 
ejus nationis monachi, viri graves 
et senio venerabiles, quos per inter- 
pretem allocutus sum, confirma- 
runt. 

69 [A learned Maronite of the se- 
venth century, and Professor of Sy- 
riac and Arabic in the Royal College 
at Paris. He died at Rome, 1664. 
He wrote the Eutychius Vindicatus 
against Selden and Hottinger, Rome 
1661. 4to. In his works, which were 
many, he combines the sentiments 
of the Orientals with those of the 
Church of Rome against the Pro- 
testants. See Chalmers’s Biograph. 
Diction., v. 13. p. 12. Ep.] 

70 Dr. Smith’s account of the Greek 
Church, (p. 141.) After they, within 
the sanctuary or holy place, have 
been partakers of the divine and 
tremendous mysteries, the deacon, 
standing at the middle door, with 


the chalice lifted up in his hands, 
invites the communicants to ap- 
proach: Come, brother, in the fear 
of God, with faith and charity. [Mera 
φόβου Θεοῦ καὶ ἀγάπης προσέλθετε. 
He then dips a spoon, daBis, into 
the chalice; and taking out a bit or 
bits, which are usually very small, 
of the consecrated bread, called pap- 
yapiras, or pearls, soaked in and 
floating upon the wine, he puts it to 
their mouths, saying to each, The 
precious and holy body and blood 
of our Lord and Saviour Jesus 
Christ are given to thee for the re- 
mission of thy sins and eternal life, 
[Μεταλαμβάνετε τὸ τίμιον καὶ ἅγιον 
σῶμα καὶ αἷμα τοῦ Κυρίου καὶ Σωτῆ- 
ρος ἡμῶν ᾿Ιησοῦ Χριστοῦ, εἰς ἄφεσιν 
τῶν ἁμαρτιῶν σου, καὶ εἰς ζωὴν αἱἰ- 
ὠνιον.] 

71 Kp. ad Anton. Augustin. ap. 
Bonam. See n. 74, following. 

72 De Concordia Eccles. Orient. 
et Occident. 1. 3. c. 58. (p. 332 ἃ.) 
See also, as cited by Bona, the se- 
cond part of n. 74, following. 

73 Archierat. part. 10. observ. 10. 
(p.271.) Quintum observatione dig- 


416 


Resolution of questions 


could be no such custom in those days, it being altogether con- 
trary to the usage of the Church in that age to mingle the ele- 
ments together, or minister them any otherwise than separate 


to the people. 


And indeed there is nothing more evident than 


this in all the writings of the Ancients, who speak of delivering 
the bread first with a certain form of words, and after that the 
cup with another form, as we shall see more by and by7°, and 
that commonly by distinct persons; a bishop or a presbyter 


num est, eucharistiam aliquando sub 
panis specie seorsim porrectam fu- 
isse, contra quam fit hodie apud 
Grecos, qui laicis micellam sancti 
panis, calici injectam et intinctam, 
cum cochleari (λαβίδιε vocant) porri- 
gunt... Postea vero et nunc, ut jam 
dixi, communicant laici, porrecto eis 
corpore simul et sanguine ex coch- 
leari. 

14 Rer. diturg., | spe. 5. π- ὃ. 
al. 16. (p. 244.) Cur vero fermenti 
nomen ipsi sacramento tributum sit 
expendens Latinius duas causas com- 
miniscitur, que pace tanti viri mihi 
prorsus absurde, et a moribus illo- 
rum temporum ex toto alienz vise 
sunt. Appellabatur autem fermen- 
tum, inquit, non quia aliquid haberet 
commune cum fermento, quo utimur 
ad panem fermentandum, sed ea for- 
tasse ratione, vel quia velut massa et 
conspersio esset utriusque partis sa- 
cramenti, corporis videlicet et san- 
guinis, ita mixta, ut nullo modo se- 
parari posset. Vel quia eadem ipsa 
massa proprie fermenti vicem obtine- 
ret in alia muajori massa fermentan- 
da, que satis esse posset ad popu- 
lum cujusque tituli communicandum. 
Hanc vero mixtionem eo consilio 
factam arbitratur, ut Manichzei, qui 
a vino abhorrebant, detegerentur : 
nam mittens Pontifex illud fermen- 
tum presbyteris precipiebat, si La- 
tinio credemus, ut per eosdem pres- 
byteros plebi universe astanti dili- 
gentissime declararetur fermentum 
tllud a summo Pontifice confectum et 
consecratum cum admixtione utrius- 
que speciei, eo consilio fuisse, ut qui 
cum Catholica ecclesia sentirent, et 
in ejus communione manere vellent, 
dum tllud sumerent, profiterentur, se 
sub specie panis et vini simul mixta 


eucharistiam accipere, et tam panis 
quam vini Creatorem Deum agnosce- 
re, et non Principem tenebrarum, ut 
de vino in Creatoris omnium inju- 
riam Manichei hlasphemi asserebant. 
At missum ex hoe motivo fermen- 
tum, nec ex Actis Melchiadis et Si- 
ricii, nec [ex] Epistola Innocentii 
ulla ratione colligi potest. Nulla 
item asserte mixtionis utriusque 
speciei apparet necessitas ad dete- 
gendos Manichzos. Cum enim tunc 
sub utraque [specie] fideles commu- 
nicarent, multo facilius deprehendi 
poterant, si a sanguinis poculo, per 
diaconum porrecto, abstinerent; quo 
indicio sub Leone Magno eos prodi- 
tos ex ejus Sermone 4. de Quadrag. 
constat. Nihil etiam legimus in 
scriptoribus illorum temporum, quo 
Latinii conjectura inniti queat. De- 
inde mixtio corporis et sanguinis 
tunc inaudita fuit, et a moribus ac 
ritibus ecclesiz omnino per illa tem- 
pora dissidebat, ut 1. 2. palam fiet, 
cum de communione intincta disse- 
remus.—Ibid. 1. 2. c. 18. n. 3. (p. 
325.) Suspicatur Arcudius (I. 3. ec. 
53.) hane communionem [recentio- 
rum Grecorum] originem traxisse 
ex facto mulieris Macedoniane su- 
pra commemorate, que celebrante 
Chrysostomo se Catholicam simu- 
lans de manu ejus eucharistiam sus- 
cepit, quam ancillz occulte dedit, et 
alium panem ab eadem acceptum 
ori imposuit, qui in lapidem versus 
est. Sed nusquam lego hoc factum 
occasionem dedisse veterem ritum 
immutandi, et ex scriptis Chryso- 
stomi constat diaconum sanguinem 
distribuisse: quo munere fungi de- 
siit, cum panis sacer sanguine tin- 
ctus cochleari preberi ccepit. 
75 See s. 8, of this chapter. 


ΧΥ wa 


“-- 








about communicating. 417 


ministering the one, and a deacon the other. So that it is need- 
less to multiply testimonies to show, that mixing of the ele- 
ments is a novel invention. I only note one passage of an 
Epistle, that goes under the name of Pope Julius in Gratian’s 
Collection?°, which seems to hint at the beginning of the prac- 
tice, and condemns it as a great corruption, contrary to the 
primitive institution of our Saviour. ‘ Whereas,’ says he, ‘some 
give the people the eucharist dipt in the cup for a complement 
of the communion, this has no authority to be produced for it 
out of the Gospel, where Christ commended his body and blood 
to his disciples. For the Gospel speaks of the bread being 
apart and the cup apart, by themselves.’ This is repeated in 
the same words m the third Council of Braga7®, anno 675. 
Bona tells us further, out of Micrologus?’, that it was for- 
bidden by the old Ordo Romanus; and that Humbertus de 
Sylva Candida7§, who wrote against the Greeks in the middle 
of the eleventh century, declaims bitterly against it; though 
he thinks, with more zeal than he needed to do, for a very 
good reason we may be sure, because the same practice, as 
much an abuse as it was, and contrary to the first institution, 
was not long after authorized in the Roman Church. For Pope 
Urban the Second, in the Council of Clermont79, ordered it in 


75 De Consecrat. distinct. 2. c.7. nam Ordo Romanus contradicit. 
See before, s. 1. p.410. n.52, and add, 78 Refutat. Calumniar. Michael. 
Quod, pro complemento communio- Cerularii. [Cited by Vossius, Thes. 
nis, intinctam tradunt eucharistiam Theolog. disput. 13. thes. 8. (t. 5. 
populis, nec hoc prolatum ex evange- Ρ. 450.) Deinde quod sanctum pa- 
lio testimonium recepit, ubi Apostolis nem vite tern in calice intritum 
corpus suum et sanguinem commen- cum cochleari sumere consuestis, 
davit. Seorsum enim panis, et se- quid opponitis? Neque enim ipse 
orsum calicis, commendatio memo- Dominus panem in calice vini intri- 
ratur. Nam intinctum panem aliis vit, et sic Apostolis dedit, dicens, 
Christum przbuisse non legimus, Accipite et cum cochleari comedite, 
excepto illo tantum discipulo, quem hoc est enim corpus meum: sed, sic- 
intincta bucella Magistri proditorem ut sancta Romana ecclesia usque 
ostenderet, non quz sacramenti hu- nunc observat, panem integrum be- 
jus institutionem signaret. nedixit, et fractum singulis particu- 

76 Al. Bracar. 4.] c. 1. (t.6. p. latim distribuit, dicens, Accipite et 
562 c.) Quidam ..... eucharistiam comedite; hoc est corpus meum. Qui- 
quoque vino madidam pro comple- bus, postquam ccenatum est, cali- 
mento communionis credunt populis cem porrexit dicens, Bibite ex eo 
porrigendam. omnes. 

77 C. 19. (ap. Bibl. Max. t. 18. p. 79 [Anno 1095. C. Claromont. 1. 
477 c. 8.) Non est authenticum c. 28. (t. 10. Ρ. 508 e.) Ne quis com- 
quod quidam corpus Domini intin- municet de altari, nisi corpus separa- 
gunt, et intinctum pro complemento tim et sanguinem similiter sumat, 
communionis populo distribuunt; nisi per necessitatem, et per caute- 


BINGHAM, VOL. V. Ee 


418 


Resolution of questions BN a 


case of necessity so to be administered to the sick, and in other 
cases out of abundant caution, for fear the blood should at any 
time be spilt. 

However, it had various fortune in the Roman Church. For 
Paschal II. not long after revoked the license of his prede- 
cessor, and ordered79, that neither infants nor the sick should 
have the communion mixed, but rather take the blood alone, 
which he thought more decent than to give the bread dipt in 
the cup. Yet this did not satisfy the Council of Tours, men- 
tioned by Ivo*®, for they thought still, that the sick, in case of 
necessity, ought to have it dipt, that they might have it in 
both kinds, and that the presbyter, who administered it, might 
say with truth, The body and blood of our Lord Jesus Christ 
be unto thee for remission of sins and eternal life! The men of 
this age did not yet think it lawful to communicate even the 
sick in one kind only, nor that the priest could say with truth 
to the communicant, The body and blood of Christ! when he did 
not give him both kinds. But Bona here pities their ignorance: 
‘For they, poor men! had not yet learned that noble secret in 
divinity, the doctrine of concomitancy, to know that the body 
of Christ cannot be without the blood.’ But he goes on to ac- 
quaint us, out of an old Ritual of Johannes Abrincatensis, ‘ that 
this mixed communion was ordered to be given to all the people 
likewise, for fear of effusion.” And in the Ancient Customs of 
the Monastery of Cluny published by Dacherius, [according to 
the old edition, Paris, 1665, 4to.] there is an order’, that the 


lam.—Ibid. in marg. Idque ob re- 
cens damnatam hzeresim Berengeri- 
anam, que per unam tantum spe- 
ciem satis impleri figuram aiebat. 
Ep. ] 

79 Ep. 32. ad Pontium. (CC. τ. το. 
p- 656 c.) In sumendo corpore et 
sanguine Domini dominica traditio 
servetur; nec ab eo, quod Christus 
magister et preecepit et gessit, hu- 
mana et novella institutione disceda- 
tur. Novimus enim, per se panem, 
per se vinum, ab ipso Domino tradi- 
tum. Quem morem sic semper in 
sancta ecclesia conservandum doce- 
mus atque precipimus, preter in 
parvulis ac omnino infirmis, qui pa- 
nem absorbere non possunt. 


80 Lib. Decretor. part. 2. 6. 19. 
(fol. 62. vers.) Omnis presbyter 
habeat pyxidem aut vas tanto sacra- 
mento dignum, ubi corpus Domini 
cum diligentia recondatur ad viati- 
cum recedentibus de seeculo. Que 
tantum sacra oblatio intincta debet 
esse in sanguine Christi, ut veraciter 
presbyter possit dicere infirmo, Cor- 
pus et sanguis Domini nostri Jesu 
Christi proficiat tibi in remissionem 
peccatorum et vitam eternam. 

81 [I cannot find it in the third 
volume according to De La Barre, 
Paris 1723, among many records 
and documents relating to that cele- 
brated monastery. See, however, 
the next note following. Ep.] 


419 


about communicating. 


novices should thus communicate, for fear that if they took 
the blood by itself, they might incur some negligence and shed 
it. Though it is intimated in a marginal note there, that the 
old custom of giving both kinds separately was used in other 
Churches. 

In England the custom of mixing the elements so far pre- 
vailed, that Ernulphus or Arnulphus, bishop of Rochester, 
anno 1120, wrote a letter in defence of it, which is also pub- 
lished by Dacherius in his Spicilegiwm, (tom. ii.) 51 where one 
Lambert proposes the question to him, ‘ Why the eucharist was 
administered at present after a different and almost contrary 
manner to that, which was observed by Jesus Christ ; because 
it was customary at that time to distribute an host steeped in 
wine to the communicants; whereas Jesus Christ gave his 
body and blood separately?’ To this Arnulphus answers, 
‘That this was one of those things that might be altered, and 
therefore though anciently the two species of bread and wine 
were given separately, yet now they were given together, lest 
any ill accidents should happen in the distribution of the wine 
alone, and lest it should stick on the hairs of the beard or 
the whiskers, or should be spilt by the minister. Yet, for 
all this, not long after, Richard, Archbishop of Canterbury, 
in a synod held at Westminster, anno 1175 82, prohibited the 


81 [Ed. Paris. 1665. 4to. (Ed.*latim dividat, dividens sic in ora 


Paris, 1723. fol. t.3. p. 471. ad calc. 
col. dextr.) Nos carnem Domini 
intinguimus in sanguine Domini, ne 
accipientes sive porrigentes pecce- 
mus, non habita forte competenti 
cautela in labiis et manibus nostris. 
Evenit enim frequenter, ut barbati, 
et prolixos habentes granos, dum 
poculum inter epulas sumunt, prius 
liquore pilos inficiant, quam ori li- 
quorem infundant. Ii, si accesserint 
ad altare liquorem sanctum bibituri, 
quomodo periculum devitare pote- 
runt inter accipiendum? quomodo 
uterque, accipiens videlicet et porri- 
gens, effugient grande peccatum? 
Przeterea si imberbes, et sine granis, 
aut mulieres, ad sumendam com- 
munionem sanctam conveniant, quis 
sacerdotum poterit tam provide mi- 
nistrare, tam caute calicem Domini 
distribuere, ut multis eum singu- 


eorum fundat, ut infundens nihil 
effundat? Szepe enim dum sibi soli 
calicem infundere disponit, negli- 
gentia aut imprudentia faciente, ef- 
fusionis periculum incurrit : quanto 
facilius in multitudine posito sacer- 
doti, multis diversarum formarum 
ministranti, contingere potest, unde 
graviter offendat, unde eum asperam 
peenitentiam agere oporteat? Ne 
ergo polluamus sanguinem nostre 
redemptionis, ne tanquam impietatis 
manibus effundamus poculum hu- 
mane salutis, a religiosis viris pro- 
vide actum est, ut Dominici por- 
tiuncula corporis non sicca, sicut 
Dominum egisse novimus, porriga- 
tur, sed Domini infusa sanguine 
tribuatur. Grischov. | Ἢ 

82 (Ὁ, Westmonast. c. 11. (ap. 
Labb. C. Londinens. c. τύ, t. 10. p. 
1466-a.) Inhibemus ne quis quasi 


ΕΘ 


420 Resolution of questions 


giving the eucharist steeped in wine as a complement of the 
communion. 

Thus this matter was bandied about, and disputed backwards 
and forwards in the Latin Church; some allowing it, others 
condemning it; now a Council settling it, and then another 
unsettling it, and condemning all that went before them ; till 
at last the Council of Constance came in with her paramount 
authority, and, as Bona thinks, very wisely put an end to all 
these disputes and inconveniences at once, by taking the cup 
wholly from the people, and ordering that they should neither 
have it separately nor conjunctly : and so this abuse of giving 
the eucharist steeped in wine, after a long course and struggle 
of various fortune, was cured with a worse error, which took 
away the cup from the laity, and denied one part of the 
sacrament wholly to the people. Let us now return again to 
the ancient Church. 


That the 3. The next question may be concerning the posture in 
ais "* which they received. The resolution of which must be in 
some θὲ these three conclusions. 1. That they sometimes received 
standin : - : BAG 

aes standing. 2. Sometimes kneeling. 3. Never sitting, that we 
kneeling, ypead of. 

but never ᾿ : 5 Ξ 

sitting. That they frequently received the communion standing, may 


be evidenced two ways: by a direct, and by a collateral argu- 
ment. The direct argument is their positive assertions con- 
cerning the standing posture. Thus Dionysius of Alexandria 58, 
speaking of one, who had often communicated among the 
faithful, represents him as τραπέζῃ παραστάντα, standing at the 
Lord’s table: upon which Valesius 51 makes this remark, ‘ that 
anciently they received the eucharist standing, not kneeling as 


now the custom is. And Habertus 8’ undertakes to prove 
Ρ 


XV.Vv 


pro complemento communionis in- 
tinctam alicui eucharistiam tradat. 

83 Ep. ap. Euseb. 1. 7. c.9. (ν. τ. 
Ρ- 380. 13.) Evyxapuotias γὰρ ἐπα- 
κούσαντα, καὶ συνεπιφθεγξάμενον τὸ 
᾿Αμὴν, καὶ τραπέζη παραστάντα, καὶ 
χεῖρας εἰς ὑποδοχὴν τῆς ἁγίας τροφῆς 
προτείναντα, Κ. τ. A. 

84 In Loc. (ibid. n. 3.) ... Corpus 
Christi de manu presbyteri stantes, 
non ut hodie genibus flexis, accipi- 
ebant. 

85 In Archierat. part 1. observ. 10. 


(p. 149.) Quartus adorandi habitus 
seu modus est, stando: quod ali- 
quando probandum nobis fuit in 
gratiam Italorum quorundam, qui 
ecclesie nostre Parisiensis metro- 
poleos ritum improbabant, in qua 
diversis czerimoniis, nunc flexo ge- 
nu, nunc inclinando, nunc stando, 
eucharistia adoratur. . . .'Totum ergo 
(p. 150.) liturgia: Dominice offcium 
stando peragebatur: unde stantes 
consecrabant, stantes et communi- 
cabant. 


§ 3. 


421 


about communicating. 


against the Italian divines, as he calls them, ‘ that the whole 
divine liturgy was celebrated standing, and that they both 
consecrated standing, and received standing. And Bona 50 
acknowledges the same for the Greek Church, though he is a 
little more doubtful of the Latin. For the Greek Church he 
produces the authority of Chrysostom, Orat. in Encenia, and 
Cyril of Jerusalem 57, who bids his communicant receive it 
‘bowing his body in the posture of worship and adoration.’ 
Some 55 interpret this kneeling ; but it signifies standing with 
inclination or bowing of the body in the manner of adoration. 
And so St. Chrysostom 59 represents both priest and people as 
standing at the altar. ‘This altar, says he, speaking of the 
altar of a man’s own soul, sending up devoutly prayers and 
alms to God, ‘is a more tremendous altar than that whereat 
thou, who art a layman, standest.’ And again: ‘ As the priest 
stands invoking the Spirit, so thou invokest him also, not by 
thy words, but by thy works.’ In like manner St. Austin 90, 
representing the Christians’ way of worshipping God at the 
altar, to answer the calumny of the Heathen, who accused 
them of giving divine worship to their martyrs, says, ἡ Which 
of the faithful ever heard the priest, when he stands at the 
altar, say in his prayers, I offer sacrifice unto thee, O Peter, or 
Paul, or Cyprian, when he offers to God at their monuments 


80 Rer. viturg. 1. 2. ch. 17-1. ὃ. 
(p- 323.) ) De situ communicantium, 
si de Grecis sermo sit, nulla est 
dubitatio, quin stantes divina dona 
percipiant. Ita enim prescribunt 
ipsorum Ritualia, quibus consonant 
sancti Patres: sed prono capite et 
demissis oculis, ut Cyrillus (Catech. 
v.) et Chrysostomus (Orat. in En- 
cenia) monent. De Latinis non 
ausim affrmare, nihil enim habeo 
ex antiquis scriptoribus, quo id con- 
firmem ; nisi quod etiam hodie in 
missa solemni Romani pontificis di- 
aconus communicat stans, omnino 
ex veteri ritu. 

87 Catech. [23.] Mystag. v. n. 19. 
[al. 22 Ape 332 b.) Κύπτων καὶ 
τρόπῳ προσκυνήσεως καὶ σεβάσματος 
λέγων, τὸ ᾿Αμήν. 

88 L’Estrange, Alliance of Divine 
Offices, ch. 7. p. 209. (Reprint, p. 


322.) But it may be.said, &c. 

89 Hom. 20. in 2 Cor. p. 886. (t. 
Io. p.581 d.) Ὥστε τοῦτο ἰθυσια- 
στήριον] φρικωδέστερον ἐ ἐκείνου, ᾧ σὺ 
παρέστηκας ὁ λαϊκός. τ . καθάπερ ὁ 
ἱερεὺς ἔστηκε τὸ Πνεῦμα καλῶν, οὕτω 
καὶ σὺ τὸ Πνεῦμα καλεῖς" ἀλλ᾽ οὐ διὰ 
φωνῆς, ἀλλὰ δι ἔργων. 

90. De Civitat. Dei, 1. 8. c. 27. (t. 
7. p. 217 c.) Quis autem audivit - 
aliquando fidelium stantem sacer- 
dotem ad altare....dicere in preci- 
bus, Offero tibi sacrificium, Petre, 
vel Paule, vel Cypriane, cum apud 
eorum memorias offeratur Deo, &c. 
—Cont. Faust. 1. 20. c. 21.] (t. 8. p. 
347 5.) Quis enim antistitum.. 
assistens altari, aliquando dixit, Of- 
ferimus tibi Petre, aut Paule, aut 
Cypriane? Sed quod offertur, of- 
fertur Deo, &c. 


422 Resolution of questions XV. ® 


or memorials?’ Which I produce here only to show that their 
prayers were then offered in a standing posture at the altar. 
Upon which account it was usual for the deacon at such times, 
especially on such days as this posture was used, to call upon 
the people in some such form of admonition as that mentioned 
frequently by St. Chrysostom 91 and the Author of the Cen- 
stitutions 95, “᾿Ορθοὶ στῶμεν καλῶς, x. τ. A. Let us stand rightly 
and devoutly to offer our sacrifices and oblations.’ Some think 
Tertullian % also refers to this posture, when he says, ‘ Vonne 
solemnior erit statio tua, si et ad arum Dei steteris? Will 
not your station be the more solemn, if you also stand at the 
altar of God?’ But to speak freely, I think Tertullian in that 
place uses the word standing, not to distinguish any particular 
posture of prayer, but only to denote a longer continuance in 
it on the stationary days, or half fasts, when they continued 
their religious assemblies till three in the afternoon: for on 
these days, as we shall hear presently, they prayed always 
kneeling, though on other days they did not; and therefore 
Tertullian could not mean that they prayed standing on those 
days, but only that they extended their devotion to a greater 
length on those stationary days beyond others. But without 
this controverted passage of Tertullian, there is sufficent evi- 
dence from the foregoing testimonies, of their standing to 
receive the eucharist at the Lord’s table. And this is further 
confirmed by a collateral argument, which is, that on the 
Lord’s-day, and all the days of Pentecost, they were obliged 
to pray standing, and in no other posture, as has been shown 
at large above %, therefore it is very reasonable to believe, 
that at all such times they received the eucharist in the same 
posture they were obliged to pray in, that is, standing at the 
altar. 

But then the usual custom was, on all other days, and par- 
ticularly on the stationary days, for the whole Church to pray 


91 Hom. 2. in 2 Cor. p. 740. (t. 
10. p. 435 d.)..Sra@pev καλῶς, den- 
ὥμεν. Hom. 29. de Incompre- 
hens. Dei Natur. Hom. 4. t. 1. p. 


᾿᾽Ορθοὶ πρὸς Κύριον peta φόβου καὶ 

ΑΔ 3 
τρόμου ἑστῶτες ὦὧμεν προσφέρειν, 
κι τ. Δ. 


93 De Ο δῖ. c. 14. (p. 136 a.) 


375- (Ὁ. 1. p- 478 c.)....’OpOoi στῶ- 
μεν καλῶς. 


92 L, 8. c. 12. (Cotel. v. 1. p. 398.) 


Nonne solemnior erit statio tua, si 
et ad aram Dei steteris? 
94 B. 13. ch. 8. 8. 3. V. 4. Pp. 499. 





§ 3. 


49. 


about communicating. 


kneeling, as has likewise been fully evinced before 95: and 
therefore it is no less reasonable to believe, that they received 
the communion in the same posture as they prayed, though 
there are not such positive evidences of their practice. What 
some allege out of Tertullian 96, that the people did aris Det 
adgeniculari, kneel down to the altars of God, is no good 
proof; for that is only a corrupt reading of the first editions, 
which others since read, more correctly, carts Dei adgenicu- 
lari, falling at the knees of the favourites of God, alluding to 
the custom of penitents falling at the feet of the ministers and 
people, to beg their prayers for them when they went into the 
church. Nor is the argument much more solid that others 
bring out of Cyril’s Catechism, where he bids his communicant 
receive the eucharist κύπτων : for that, as I have observed just 
now, signifies not kneeling, but standing in a bowing posture. 
What St. Chrysostom 97 says, in one of his Exhortations to 
Communicants, seems more nearly to express it: ‘ Let us come 
with trembling, let us give thanks, let us fall down and confess 
our sins, let us weep and lament for our miscarriages, let us 
pour out fervent prayers to God, and let us come with a 
becoming reverence as to our heavenly King.’ But if there 
were none of these expressions, the very custom of kneeling at 
prayers on these days, is a sufficient indication of the posture 
in which at the same time they received the communion. 

As to sitting, there is no example of it, nor any intimation 
leading toward it in any ancient writer. I have shown before, 
that in many Churches they allowed no sitting at all in time of 
divine service, neither in preaching, nor reading the Scrip- 
tures, nor in psalmody, nor in praying, nor after praying 
neither. And it would be unreasonable to imagine that what 
was rejected at all other times, should be allowed in receiving 
the communion. Cardinal Perron indeed labours hard to prove, 


9 Tbid. s. 4. p. 503. 

96 De Peenitent. c. 9. (p. 127 a.) 
... Presbyteris advolvi et caris Dei 
adgeniculari, omnibus fratribus le- 
gationes deprecationis suze injunge- 
re. [Semler restores aris to the text, 
but approves of caris. See the an- 
notation (f.) of Rigaltius ad loc. 
Ep. | 

% Hom. 31. in Natal. Christi. t. 


5. 480. (t. 2. p. 365 c.) Φρίξωμεν 
, ’, 

τοίνυν προσιόντες, εὐχαριστήσωμεν, 
προσπέσωμεν ἐξομολογούμενοι τὰ 
πταίσματα ἡμῶν, δακρύσωμεν τὰ οἰ- 
κεῖα πενθοῦντες κακὰ, ἐκτενεῖς εὐχὰς 
ἀποδῶμεν τῷ Θεῷ᾽ καὶ οὕτω διακαθά- 

c ‘ 4 co 
pavres ἑαυτοὺς, ἠρέμα καὶ μετὰ τῆς 
προσηκούσης εὐταξίας, ὡς τῷ Βασιλεῖ 

; me cite 

προσιόντες TOY οὐρανῶν, οὕτω προσ- 


έλθωμεν. 


424, Resolution of questions AV. τα 


that the Apostles received sitting, and that sitting was also a 
posture of adoration. But his vanity is abundantly chastised 
and exposed by the learned Daille, as I have noted before 97 
upon another occasion. So that this posture is wholly without 
example in the ancient Church. Nor are there many examples 
of it among the Moderns, and of those that be, some of them 
are such as, considering their motives, one would least of all 
choose to imitate. The Arians in Poland are said to receive 
the communion sitting, to show that they do not believe Christ 
to be their God, but only their fellow creature. For which 
reason some of the Protestant Polish Synods 55 expressly for- 
bid this posture, as peculiar to the Arians, and obliged all 
their people to receive either standing or kneeling, not sitting, 
as being a posture taken up by the Arians, and contrary to 
the practice of all Protestant Churches. We are likewise told, 
that it is the singular privilege of the Pope to communicate 
sitting whenever he performs the office of consecration. Bona 99 


27 ΒΥ ΟΝ 8.8.7. Ved Po BO]. 

% Synod. Wlodislav. an. 1583. 
art. 6. in Corpore Confession. part. 
2. (p. 309. Genev. 1612. 4to.) Sen- 
tentia jam olim in Sendomiriensi 
synodo agitati, et conclusio in gene- 
rali Cracoviensi atque Petricoviensi 
synodo facta ac repetita, in hoc 
etiam Confessu approbata est ; nempe 
ne In usu sit sessio ad mensam Do- 
minicam in ullis hujus nostri con- 
sensus ecclesiis. Nam hee cere- 
monia, licet cum ceteris libera, ec- 
clesiis Christianis et coetibus evan- 
gelicis non est usitata, tantumque 
infidelibus Arianis, cum Domino 
pari solio sese collocantibus propria, 
&c.—Vid. Synod. Petricoviens. art. 
4. ibid. (p. 306.)—Synod. Craco- 
viens. art. 4. (p. 303.) 

99. δου. Liturg, 15.2. Ὁ: 17.9068. 
(p. 323.) Summus pontifex, cum so- 
lemniter celebrat, sedens commu- 
nicat hoc modo. Data pace, epi- 
scopo et duobus diaconis assisten- 
tibus, qui os ejus et pectus osculan- 
tur, ascendit ad sedem suai, comi- 
tantibus ipsum diaconis et epi- 
scopis. ‘Tum diaconus Evangelii, 
apud altare patenam cum _ sacra- 
mento reverenter accipiens, amba- 


bus manibus in altum elevat usque 
ad oculos, habentem desuper auream 
stellam cum nominibus 12. Aposto- 
lorum, ne hostia labi possit. Et 
primo vertit se ad latus Epistole 
cum summa gravitate, et per ean- 
dem viam revertitur ad medium 
altaris: postea eodem modo vertit 
se ad latus Evangelii, ubi sub- 
diacono genuflexo patenam tradit 
cum sacramento. ‘Tum surgit sub- 
diaconus, et ipse diaconus flectit 
genua, donec ille discesserit, por- 
tans sacramentum pontifici, qui ei 
advenienti profunde inclinat, ac ip- 
sum reverenter adorat. Subdiaco- 
nus vero, cum pervenerit ad ponti- 
ficem, stat rectus ad ejus sinistram. 
Post hee diaconus accipiens cali- 
cem, parvo velo aureo coopertum, 
eodem modo se vertit ad utrumque 
latus altaris, sicut cum patenam 
tenebat: et inde cum ipso calice 
ad dextrum latus pontificis accedit. 
Pontifex vero sumit unam partem 
hostiz, et aliam in duas partes 
dividit pro communione diaconi et 
subdiaconi. Sumpto autem a pon- 
tifice Christi corpore, episcopus car- 
dinalis assistens porrigit ei calamum 
aureum, quo sanguinis partem sugit, 





§ 3. 4. 


about communicating. 425 


not only tells us this, but describes the whole ceremony out of 
the book called Ceremoniale Romani Pontificis, and the old 
Ordo Romanus, which they that are curious in such matters, 
may consult in their proper places!: I go on with the practice 
of the ancient Church. 

4. There is no one thing that has made greater stir and No eleva- 
confusion in the Christian world, for some ages past, than the ἐν εἶς 
adoration of the host, grounded upon a false presumption, that oe eg 
it is not bread and wine, but transubstantiated into the real the ancient 
body and blood of Christ. I intend not to enter upon the Ea 
history of transubstantiation, which is a doctrinal point, and till the rise 
comes not properly into this work, which only inquires into enna 
the practice of the Church, but shall content myself to say, 
that in fact the most eminent of the ancient Fathers have 
declared, as plain as words can make it, that the change made 
in the elements of bread and wine by consecration, is not such 
a change as destroys their nature and substance, but only 
alters their qualities and elevates them to a spiritual use, as 
is done in many other consecrations, where the qualities of 
things are much altered without any real change of substance. 


Thus Gregory Nyssen ?: ‘ This altar before which we stand, 


residuum dimittens pro diacono et 
subdiacono. ‘lum pontifex com- 
municat diaconum stantem et te- 
nentem dextera manu calicem, ca- 
lamum sinistra; qui accepto cor- 
pore Christi faciam pontificis oscu- 
latur, et reversus ad altare, partem 
sanguinis sugit. Eodem modo cor- 
pus Christi porriget pontifex sub- 
diacono coram se genuflexo et pati- 
nem tenente, qui et ipse ad cornu 
altaris accedens residuum sanguinis 
cum calamo sugit. Unus autem ex 
ipsis particulam hostiz, que calici 
de more immissa fuerat, ad labia 
ipsius calicis retrahit et sumit. Heec 
ex Czremoniali Romani Pontificis 
excerpta sunt, que ab antiquissimo 
Ordine Romano in paucis discre- 
pant, ut utrumque conferenti mani- 
festum erit. 

1 {For the Ordo Romanus, see 
the Bibliotheca Maxima, Lugdun. 
1677. t. 13. The other book, I pre- 
sume, is identical with the volume 


entitled Sacrarum Ceremoniarum sive 
Rituum Ecclesiasticorum Sancte 
Romane Ecclesia Libri Tres. Colon. 
Agripp. 1574. 8vo. I cannot how- 
ever find the exact words given by 
Bona, as cited in the preceding 
note. Probably he quotes from 
some older copy, or gives an ab- 
stract from longer passages. See 
in the Second Book, (fol. 1871, et 
seqq.) De Missa Majori, Papa per- 
sonaliter celebrante. Ep. | 

2 De Bapt. Christi. (t. 8: Ρ. 369 d. ) 
Τὸ θυσιαστήριον τοῦτο τὸ ἅγιον, ᾧ 
παρεστήκαμεν, λίθος ἐστὶ κατὰ τὴν 
φύσιν κοινὸς, οὐδὲν διαφέρων τῶν 
ἄλλων πλακῶν, ai τοὺς τοίχους ἡμῶν 
οἰκοδομοῦσι, καὶ καλλωπίζουσι τὰ 
ἐδάφη. ᾿Ἐπειδὰν δὲ καθιερώθη τῇ 
τοῦ Θεοῦ θεραπείᾳ, καὶ τὴν εὐλογίαν 
ἐδέξατο, ἔστι τράπεζα ἁγία, θυσι- 
αστήριον ἄχραντον, οὐκέτι παρὰ πάν- 
των ψηλαφώμενον, ἀλλὰ μόνον τῶν 
ἱερέων, καὶ τούτων εὐλαβουμένων. Ὅ 
ἄρτος πάλιν ἄρτος ἐστὶ τέως κοινός" 


426 XV. v. 8 


Resolution of questions 


is but common stone in its nature, differing nothing from other 
stones, wherewith our walls are built; but after it is conse- 
crated to the service of God, and has received a benediction, it 
is an holy table, an immaculate altar, not to be touched by any 
but by the priests, and that with the greatest reverence. The 
bread also at first is but common bread, but when once it is 
sanctified by the holy mystery, it is made and called the body 
of Christ. So the mystical oil, and so the wine, though they 
be things of little value before the benediction, yet after their 
sanctification by the Spirit, they both of them work wonders. 
The same power of the word makes a priest become honour- 
able and venerable, when he is separated from the community 
of the vulgar by a new benediction. For he, who before was 
only one of the common people, is now immediately made a 
ruler and president, a teacher of piety, and a minister of the 
holy mysteries: and all these things he does without any 
change in his body or shape; for to all outward appearance 
he is the same that he was, but the change is in his invisible 
soul, by an invisible power and grace.’ 

Cyril of Jerusalem? uses the same similitude and illustration : 
‘ Beware that you take not this ointment to be bare ointment. 
For as the bread in the eucharist, after the invocation of the 
Holy Spirit, is not mere bread but the body of Christ: so this 
holy omtment, after invocation, is not bare or common oint- 
ment, but it is the gift or grace of Christ and the Holy Spirit, 


ἀλλ᾽ ὅταν αὐτὸν τὸ μυστήριον ἱερουρ- 
γήσῃ, σῶμα Χριστοῦ λέγεταί τε καὶ 
γίνεται. Οὕτως τὸ μυστικὸν ἔλαιον, 
οὕτως ὁ οἶνος, ὀλίγου τινὸς ἄξια ὄντα 
πρὸ τῆς εὐλογίας, μετὰ τὸν ἁγιασμὸν 
τὸν τοῦ Πνεύματος, ἑκάτερον αὐτῶν 
ἐνεργεῖ διαφόρως. ‘H αὐτὴ δὲ τοῦ λό- 
γου δύναμις, καὶ τὸν ἱερέα ποιεῖ σεμνὸν 
καὶ τίμιον τῇ καινότητι τῆς εὐλογίας 
τῆς πρὸς τοὺς πολλοὺς κοινότητος 
χωριζόμενον. Χθὲς γὰρ καὶ πρώην 
εἷς ὑπάρχων τῶν πολλῶν καὶ τοῦ δή- 
μου, ἀθρόον ἀποδείκνυται καθηγεμὼν, 
πρόεδρος, διδάσκαλος εὐσεβείας, μυ- 
στηρίων λανθανόντων μυσταγωγός" 
καὶ ταῦτα ποιεῖ, μηδὲν τοῦ σώματος 
ἢ τῆς μορφῆς ἀμειφθείς" ἀλλ᾽ ὑπάρ- 
χὼν κατὰ τὸ φαινόμενον ἐκεῖνος, ὃς 
ἣν, ἀοράτῳ τινὶ δυνάμει καὶ χάριτι 


τὴν ἀόρατον ψυχὴν μεταμορφωθεὶς 
πρὸς τὸ βελτιον. 

3 Catech. [21.] Mystag. 3: π. 3. 
(Pp. 316 d.) Ὅρα, μὴ ὑπονοήσῃς ἐκεῖνο 
τὸ μύρον ψιλὸν εἰναι" ὥσπερ, καὶ ὁ 
ἄρτος τῆς εὐχαριστίας, μετὰ τὴν ἐπί- 
κλησιν τοῦ ᾿Αγίου Πνεύματος, οὐκ ἔτι 
ἄρτος λιτὸς, ἀλλὰ σῶμα Χριστοῦ" 
οὕτω καὶ τὸ ἅγιον ᾿ τοῦτο μύρον, οὐκ 
ἔτι ψιλὸν, οὐδ᾽ ὡς ἂν εἴποι τις κοινὸν 
μετ᾽ ἐπίκλησιν, ἀλλὰ Χριστοῦ χά- 
propa, kal Πνεύματος" Αγίου παρουσίᾳ 
τῆς αὐτοῦ θεότητος ἐνεργητικὸν γινό- 
μενον, ὅπερ συμβολικῶς ἐπὶ μετώπου, 
καὶ τῶν ἄλλων σου χρίεται αἰσθητη- 
ρίων' καὶ τῷ μὲν φαινομένῳ μύρῳ τὸ 
σῶμα χρίεται, τῷ δὲ ἁγίῳ καὶ ζωοποιῷ 


Πνεύματι ἡ ψυχὴ ἁγιάζεται. 


§ 4. 


421 


about communicating. 


who by his presence and divine nature makes it efficacious ; 
so that the body is anointed symbolically with the visible oint- 
ment, but the soul is sanctified by the holy and quickening 
Spirit.’ 

St. Chrysostom, in his famous Epistle to Czsarius, makes 
a like comparison, to explain the two natures of Christ against 
the Apollinarians, to show that he had both an human and 
divine substance in reality, without any transformation or con- 
fusion. ‘ As the bread,’ says he‘, ‘before it is sanctified, is 
called bread, but after the divine grace has sanctified it by the 
mediation of the priest, it is no longer called bread, but digni- 
fied with the name of the body of the Lord, though the nature 
of bread remain in it, and they are not said to be two, but one 
body of the Son: so here the Divine Nature residing or dwell- 
ing in the human body, they both together make one Son and 
one Person.’ When this passage was first produced by Peter 
Martyr, it was looked upon as so unanswerable, that they of 
the Romish Church had no other way to evade the force of it, 
but to cry out it was a forgery. Peter Martyr left it in the 
Lambeth Library, but it was ravished thence in the reign of 
Queen Mary. Bigotius, a learned French Papist, published 
the original, but the whole edition was suppressed. Yet Le 
Moyne published it again in Latin among his Varia Sacra: 
[Lugdun. Batav. 1685, and 1694. in two volumes, 4to.] and a 
learned prelate, who now so deservedly holds the primacy in 
our own Church, and whose indefatigable industry against 
Popery will never be forgotten, having procured the sheets, 
which the Sorbonne doctors caused to be suppressed in Bigo- 
tius’s edition of Palladius, published it° in our own tongue, 


4 Ap. Albertin. de Eucharist. 1. 2. 
en) (p.'592-1a) Calc. SIDIStE:) τς 
Sicut enim antequam sanctificetur 
panis, panem nominamus, divina 
autem illum sanctificante gratia, 
mediante sacerdote, liberatus est 
quidem ab appellatione panis, dig- 
nus autem habitus est Dominici 
corporis appellatione, etsi natura 
panis in ipso permansit, et non duo 
corpora, sed unum Filii corpus pre- 
dicatur; sic et hee divina ἐνιδρυ- 
σάσης, inundante corporis natura, 
leg. huic divina insidente corpori 


natura,| unum Filium, unam per- 
sonam, utraque hec fecerunt. 

5 Achbp. Wake, Second Defence 
of the Exposition of the Doctrine of 
the Church of England, against Mr. 
de Meaux. Lond. 1686. (ap. Gib- 
son’s Preservative, &c. Lond. 1848. 
8vo. v. 12. pp. 264, seqq.) ‘Thus 
stood the passage and the whole 
Epistle for its sake; till about six 
years since the learned Bigotius &c. 
[Emerie or Emery Bigot, born of 
an eminent family at Rouen in 
1626. He was a great patron of 


428 XV. v: 


And 
in these monuments it will stand as the unanswerable testimony 
of St. Chrysostom, and a key to explain all other passages of 
the Greek writers of that age, who were undoubtedly in the 
same sentiments of the bread and wine still remaining un- 
alterable in their substance. 

Theodoret lived not long after St. Chrysostom, and he as 
plainly says, that the bread and wine remain still in their own 
nature after consecration. ‘Our Saviour,’ says he δ, “ would 
have those, who are partakers of the divine mysteries, not to 
mind the nature of the things they see, but by the change of 
names to believe that change which is wrought by grace. For 
he that called his own natural body, wheat and bread, and 
gave it the name of @ vine; he also honoured the visible sym- 
bols or elements with the name of his body and blood, not 
changing their nature, but adding grace to nature.’ In another 
place? he uses the very same weapon to foil an Eutychian 


Resolution of questions 


with such of the Greek fragments as are now remaining. 


literature. Having discovered in 
the library at Florence the Greek 
text of the Life of Chrysostom by 
Palladius, he published it at Paris 
in 1680, 4to. with some other an- 
cient Greek remains, the whole ac- 
companied with a Latin translation 
by Ambrose of Camaldoli. (See 
Cave’s Hist. Liter. Basil. 1741. t. 1. 

p. 377.) ‘To his Life of Chrysostome 
ie added the Epistle to Czesarius ; 
but, upon its being discovered that 
this was an attack on the doctrine 
of transubstantiation, the licensers 
refused its being published, and 
caused the leaves on which it was 
printed to be cut out, ἄς. (See 
Chalmers’s Biograph. Diction. v. 5. 
p- 256.) 

Archbishop Wake, as cited above, 
has given a curious account, not 
only of the suppression of this let- 
ter, but also of the controversy to 
which it gave rise in Archbishop 
Cranmer’s time. Ep. ] 

6 Dialog. 1. t.4. p.17. (t. 4. part. 
I. p. 26.)” "HBovahOn yap [ὁ Σωτὴρ] 
τοὺς τῶν θείων μυστηρίων μεταλαγ- 
χάνοντας, “μὴ τῇ φύσει τῶν βληπομέ- 
νων προσέχειν, ἀλλὰ διὰ τῆς τῶν ὀνο- 
μάτων ἐναλλαγῆς πιστεύειν τῇ ἐκ τῆς 


χάριτος γεγενημένῃ μεταβολῇ. Ὃ γὰρ 
δὴ τὸ ὕσει σῶμα σῖτον καὶ ἄρτον 
προσαγορεύσας, καὶ αὖ πάλιν ἑ ἑαυτὸν 
ἄμπελον ὁ ὀνομάσας, οὗτος τὰ ὁρώμενα 
σύμβολα τῇ τοῦ σώματος καὶ αἵματος 
προσηγορίᾳ τετίμηκεν, οὐ τὴν φύσιν 
μεταβαλὼν, ἀλλὰ τὴν χάριν τῇ φύσει 
προστεθεικώς. 

7 Dialog. 2. p. 85. (ibid. Ρ. 126.) 
᾿Ερανίστης. Ὥσπερ τοίνυν τὰ σύμβο- 
λα τοῦ Δεσποτικοῦ σώματός τε καὶ αἵ- 
ματος ἄλλα μέν εἰσι πρὸ τῆς ἱερατικῆς 
ἐπικλήσεως, μετὰ δέ γε τὴν ἐπίκλησιν 
μεταβάλλεται. καὶ ἕτερα γίνεται" οὕτω 
τὸ Δεσποτικὸν σῶμα μετὰ τὴν ἀνάλη- 
Yu εἰς τὴν οὐσίαν μετεβλήθη τὴν 
θείαν. ᾿᾽Ορθόδοξος. ‘Eddos ais ὕφῃ- 
νες ἄρκυσιν" οὐδὲ γὰρ μετὰ τὸν ἁγι- 
ασμὸν τὰ μυστικὰ σύμβολα τῆς ol- 
κείας ἐξίσταται φύσεως" μένει γὰρ 
ἐπὶ τῆς προτέρας οὐσίας, καὶ τοῦ 
σχήματος, καὶ τοῦ εἴδους, καὶ ὁρατά 
ἐστι, καὶ ἁπτὰ, οἷα καὶ πρότερον ἦν' 
νοεῖται δὲ ἅπερ ἐγένετο, καὶ πιστεύε- 
ται, καὶ προσκυνεῖται" ὡς ἐκεῖνα ὄντα, 
ἅπερ πιστεύεται. Παράθες τοίνυν τῷ 
ἀρχετύπῳ τὴν εἰκόνα, καὶ ὄψει τὴν 
ὁμοιότητα" χρὴ γὰρ ἐοικέναι τῇ ἀλη- 
ela τὸν τύπον. Καὶ γὰρ ἐκεῖνο τὸ 
σῶμα τὸ μὲν πρότερον εἶδος ἔ ἔχει, καὶ 
σχῆμα, καὶ περιγραφὴν, καὶ ἁπαξ- 


ὃ 4. 


about communicating. 429 
heretic, who, to prove that Christ’s human nature was changed 
into the divine nature after union, uses this argument: ‘As the 
symbols of the Lord’s body and blood are one thing before the 
invocation of the priest, but after invocation are changed and 
become another thing: so also the body of our Lord, after its 
assumption, was changed into the divine substance.’ To which 
Theodoret thus replies: ‘ Thou art taken in thy own nets which 
thou hast made: for neither do the mystical symbols depart 
from their own nature after consecration, but remain in their 
former substance, figure, and form, and are visible and pal- 
pable as they were before; yet they are understood and be- 
lieved to be what they are made, and are reverenced as those 
things which they are made. Compare therefore the image 
with the original, and thou shalt see their likeness. For the 
type must answer to the truth. That body has the same form 
and figure and circumscription, and, in a word, has the same 
substance of a body that it had before, but it is immortal after 
the resurrection, and is freed from all corruption, and sits at 
God’s right hand, and is adored by every creature, as being 
called the body of the Lord of nature.’ These words are so 
plain, that the bread continues in its own substance after con- 
secration, as the body of Christ continues in the substance of 
human nature after its assumption, that. as Bishop Cosins § has 
observed, Nicolin, the Pope’s printer, who set forth these Dia- 
logues at Rome, anno 1547, owns ‘ that Theodoret’s opinion, as 
to what concerns transubstantiation, was not sound, but he 
might be excused, because the Church had made no decree 
about it.’ 

Ephrem, bishop of Antioch, lived about a hundred years after 
Theodoret, anno 540, and he wrote against the Eutychians in 


απλῶς εἰπεῖν, THY TOU σώματος ov- doret is of our side. For in the 


σίαν. ᾿Αθάνατον δὲ μετὰ τὴν ἀνάστα- 
σιν γέγονε. καὶ κρεῖττον φθορᾶς, καὶ 
τῆς ἐκ δεξιῶν ἠξιώθη καθέδρας, καὶ 
παρὰ πάσης προσκυνεῖται τῆς κτίσεως, 
ἅτε δὴ σῶμα χρηματίζον τοῦ Δεσπότου 
τῆς φύσεως. 

8 History of Transubstantiation, 
(p. 77.) And indeed the evidence of 
this truth hath compelled some of 
our adversaries to yield that Theo- 


Epistle before the Dialogues of 
Theodoret in the Roman Edition 
set forth by Stephen Nicolinus, the 
Pope’s printer, in the year 1547, it 
is plainly set down, that in what 
concerned transubstantiation his opi- 
nion was not very sound, but that he 
was to be excused, because the Church 
[of Rome] had made no decree about 
it. 


430 Resolution of questions XV. @ 


the same manner. ‘ No man,’ says he®, ‘that hath any reason 
will say the nature of palpable and impalpable, of visible and 
invisible, is the same. For so the body of Christ, which is 
received by the faithful, does not depart from its own sensible 
substance, and yet it is united to a spiritual grace: and so 
baptism, though it becomes wholly a spiritual thing and but 
one thing, yet it preserves the property of its sensible sub- 
stance, I mean water, and does not lose what it was before.’ 

The Latin Fathers are not less plain and full in their testi- 
mony about this matter. 

Tertullian’? not only frequently says it is bread, repre-  * 
senting the Lord’s body, and!! the figure of his body, but also 
teaches us to trust to the testimony of our senses in this and 
many other things relating to Christ !?. ‘ We are not to call in 
question those senses of ours, lest we begin to doubt of the 


® Ap. Photii Bibhoth. cod. 229. 
(p. 793-14.) Οἱ πατέρες ἡμῶν ἐκ δύο 
φύσεων λέγοντες τὸν Κύριον ἡμῶν 
Ἰησοῦν Χριστὸν συγκεῖσθαι, ἐκ δύο 
νοοῦσιν οὐσιῶν ὥσπερ καὶ ἡνίκα ἐν 
δύο φύσεσιν, ἐν δυσὶν οὐσίαις" καὶ ὁ 
τῆς βροντῆς δὲ υἱὸς τοῦτο διδάσκει ἐ ἐν 
τῷ λέγειν, " O ἦν ἀπ᾽ ἀρχῆς, ὃ ἑωρά- 
καμεν, καὶ αἱ χεῖρες: ἡμῶν ἐψηλάφησαν 
περὶ τοῦ Λόγου τῆς ζωῆς. Τὸν ἕνα 
γὰρ καὶ τὸν αὐτὸν Ov ὧν ἔφημεν, καὶ 
ψηλαφητὴν οὐσίαν ἔχειν καὶ ἀψηλά- 
φητον ἀνεκήρυξε' λόγον γὰρ εἰπὼν, 
τὸν ἀψηλάφητον ψηλαφηθῆναι προσ- 
ἐμαρτύρησε. Καὶ ἑωρακέναι εἰπὼν, 
τὸν ἀόρατον προανήγγειλεν" ὥστε τὸν 
ἕνα Χριστὸν ἐν ψηλαφητῇ καὶ ἀψηλα- 
φήτῳ οὐσίᾳ, καὶ ἐν ὁρατῇ καὶ ἀοράτῳ 
γνωρίζεται, καὶ τοῖς ἄλλοις εἰδέναι 
διδάσκαλος γίνεται. Ei γὰρ καὶ ἑνὸς 
προσώπου [καὶ] ἑκάτερον, ἀλλ᾽ οὐδεὶς 
ἂν εἰπεῖν δύναται νοῦν ἔχων, ὡς ἡ 
αὐτὴ φύσις Ψηλαφητοῦ καὶ ἀψηλα- 
φήτου, καὶ “ὁρατοῦ καὶ ἀοράτου" οὕτω 
καὶ τὸ παρὰ τῶν πιστῶν λαμβανόμενον 
σῶμα Χριστοῦ, καὶ τῆς αἰσθητῆς οὐ- 
σίας οὐκ ἐξίσταται. Καὶ τῆς νοητῆς 
ἀδιαίρετον μένει χάριτος" καὶ τὸ βάπ- 
τισμα δὲ πνευματικὸν, ὅλον γενόμενον 
καὶ ἕν ὑπάρχον, καὶ τὸ ἴδιον τῆς αἰ- 
σθητῆς οὐσίας, τοῦ ὕδατος λέγω, δια- 
σώζει, καὶ ὃ γέγονεν οὐκ ἀπώλεσεν. 

10 Cont. Marcion. 1.1. c. 14. (p. 
372 b.).... Panem, quo ipsum cor- 


pus suum representat. 

11 Tbid. 1. 4. ὁ. 40. (p. 457 d.).. 
Acceptum panem et distributum 
discipulis, corpus illum suum fecit, 
Hoc est corpus meum, dicendo. 

12 De Anima, c. 17. (p. 276 b.) 
Non licet nobis in dubium sensus 
istos devocare, ne et in Christo de 
fide eorum deliberetur. Ne forte 
dicatur, quod falso Satanam pro- 
spectarit de ccelo preecipitatum : aut 
falso vocem Patris audierit de ipso 
testificatam: aut deceptus sit, cum 
Petri socrum tetigit: aut alium 
postea unguenti senserit spiritum, 
quod in sepulturam suam accepta- 
vit : alium postea yini saporem, quod 
in sanguinis sul memoriam conse- 
cravit. Sic enim et Marcion phan- 
tasma eum maluit credere, totius 
corporis in illo dedignatus verita- 
tem. Atquin ne in Apostolis qui- 
dem ejus ludificata natura est. Fi- 
delis fuit et visus et auditus in 
monte: fidelis et gustus vini illius, 
licet aquze ante, in nuptiis Galilee : 
fidelis et tactus exinde creduli- 
Thome. Recita Ioannis testationem : 
Quod vidimus, inquit, quod audivi- 
mus, oculis nostris vidimus, et manus 
nostre contrectaverunt de Sermone 
vite. Falsa utique testatio, si ocu- 
lorum et aurium et manuum sensus 
natura mentitur. 





§ 4. 


about communicating. 491 


certainty of the very things that are related of Christ ; whether 
he was deceived when he saw Satan fall from heaven, or when 
he heard the Father’s voice testifying of him, or when he 
touched the hand of Peter’s mother, or when he smelled the 
spirit of the ointment which he accepted to his burial, or when 
he tasted the wine that he consecrated to be the memorial of 
his blood. St. John argues upon the testimony of our senses, 
[i.1,1.] What we have seen, what we have heard, what we 
have seen with our eyes, and our hands have handled of the 
word of life. But this attestation is false, if our senses may 
be deceived in the nature of things which we see with our 
eyes, and hear with our ears, and touch with our hands.’ It 
is plain, from these words of Tertullian, that he never thought 
of transubstantiation, which contradicts four of the five senses 
of all mankind, the sight, the touch, the taste, and the smell ; 
and that he must be the most absurd man that ever wrote, if, 
after all, he could believe that not to be bread which, according 
to his own rule, had the testimony of so many several senses. 
St. Austin uses the same argument with Tertullian in one of 
his Homilies to the newly baptized, which, though it be not 
now among St. Austin’s works, yet is preserved by Fulgentius 18, 


13 De Bapt. AXthiop. c. 11. (ap. 
Bibl. Max. t.9. p. 177 h.) Hoe quod 
videtis in altari Dei, etiam transacta 
nocte vidistis : sed quid esset, quid 
sibi vellet, quam magne rei sacra- 
mentum contineret, nondum au- 
distis. Quod ergo videtis, panis est 
et calix: quod vobis etiam oculi 
vestri renuntiant. Quod autem fides 
vestra postulat instruenda, panis est 
corpus Christi, calix sanguis Christi. 
Breviter quidem hoc dictum est, 
quod fidei forte sufficiat: sed fides 
instructionem desiderat. Dicit enim 
Propheta, Nisi credideritis, non in- 
telligetis. Potestis ergo dicere mihi, 
Precepisti ut credamus : expone, ut 
intelligamus. Potest enim in animo 
cujuspiam cogitatio talis oboriri. 
Dominus noster Jesus Christus no- 
vimus unde acceperit carnem de Vir- 
gine [Maria]. Infans lactatus est, 
nutritus est, crevit, ad juvenilem 
ztatem perductus est,a Judzis per- 
secutionem passus est, ligno sus- 
pensus est, in ligno interfectus est, 


de ligno depositus est, sepultus est, 
tertia die resurrexit, quo die voluit 
in celum ascendit. Illuc levavit 
corpus suum, unde est venturus, ut 
judicet vivos et mortuos. Ibi est 
modo sedens ad dextram Patris. 
Quomodo est panis corpus ejus? Et 
calix, vel quod habet calix. quaomodo 
est sanguis ejus? Ista, fratres, ideo 
dicuntur sacramenta, quia in eis 
aliud videtur, aliud  intelligitur. 
Quod videtur, speciem habet cor- 
poralem ; quod intelligitur, fruc- 
tum habet spiritalem. Corpus ergo 
Christi si vis intelliigere, Apostolum 
audi dicentem fidelibus, Vos estis 
corpus Christi et membra. Si ergo 
vos estis corpus Christi et membra, 
mysterium vestrum in mensa Do- 
mini positum est: mysterium Do- 
mini accipitis. Ad id, quod estis, 
Amen! respondetis, et respondendo 
subscribitis. Audis ergo corpus 
Christi, et respondes, Amen! Esto 
membrum corporis Christi, ut ve- 
rum sit Amen! Quare ergo in pane? 


Resolution of questions XV 


and Bede™, and Bertram’. Here, instructing them about 
the sacrament, he tells them, ‘that what they saw upon 
the altar was bread and the cup, as their own eyes could 
testify to them: but what their faith required to be instructed 
about was, that the bread is the body of Christ, and the cup 
the blood of Christ. But such a thought as this will presently 
arise in your hearts :—Christ took his body into heaven, whence 
he shall come to judge the quick and the dead; and there he 
now sits at the right hand of the Father. How then is bread 
his body ? Or how is the cup, or that which is contained in the 
cup, his blood? These things, my brethren, are therefore 
called sacraments, because in them one thing is seen, and an- 
other is understood. That which is seen has a bodily appear- 
ance, that which is understood has a spiritual fruit. If there- 
fore you would understand the body of Christ, hear what the 
Apostle says to the faithful, Ye are the body of Christ and his 
members. If therefore ye be the body and members of Christ, 
your mystery or sacrament is laid upon the Lord’s table, ye 
receive the sacrament of the Lord. Ye answer Amen! to 
what ye are, and by your answer subscribe to the truth of it. 
Thou hearest the minister say to thee. The body of Christ! 
and thou answerest Amen! Be thou a member of the body of 
Christ, that thy Amen! may be true. But why then is this 
mystery in bread? Let us here bring nothing of our own, but 


hear the Apostle speak agai. When he therefore speaks of 


illis anima et cor unum in Deum ; 


Nihil hic de nostro afferamus: ipsum 
sic et de vino, fratres, recolite, unde 


Apostolum item audiamus. Cum 


ergo de isto sacramento loqueretur, 
ait, Unus panis, unum corpus multi 
sumus. Intelligite et gaudete. Uni- 
tas, pletas, veritas, caritas, unus pa- 
nis, unum corpus multi sumus. Re- 
colite enim, quia panis non fit de 
uno grano, sed de multis. Quando 
exorcizabamini, quasi molebamini : 
quando baptizati estis, quasi con- 
spersi estis ; quando Spiritus Sancti 
ignem accepistis, quasi cocti estis. 
Estote quod videtis, et accipite quod 
estis. Hoc Apostolus de pane dixit. 
Jam de calice quid intelligeremus, 
etiam hoc dictum satis ostendit. 
Sicut enim ut sit species visibilis 
panis, multa grana in unum con- 
sperguntur, tanquam illud fiat, quod 
de fidelibus ait Scriptura sacra, Erat 


sit unum. Grana multa pendent ad 
botrum ; sed liquor granorum in 
unitate confunditur. Ita Dominus 
[noster] Jesus Christus nos signifi- 
cavit, nos ad se pertinere voluit; 
mysterium pacis et unitatis nostree 
in sua mensa consecravit. Qui ac- 
cipit mysterium unitatis, et non ser- 
vat vinculum pacis, non mysterium 
accipit pro se, sed testimonium con- 
tra se. 

14 In τ Cor. το. (Col. Agripp. 
1612. t. 6. p. 363.) Audiamus vera- 
cem magistrum, &c. 

15 De Corpore et Sanguine Do- 
mini [ap. Flacii Catalogum Testium 
Veritatis. Genev. 1608. fol. See also 
n. 19, following. 





§ 4. 


about communicating. 433 


this sacrament he says, We, being many, are one bread and 
one body. Understand and rejoice. We, being many, are 
unity, piety, truth, and charity, one bread and one body. 
Recollect and consider that the bread is not made of one 
grain, but of many. When ye were exorcised, ye were then as 
it were ground; when ye were baptized, ye were as it were 
sprinkled, or mixed and wet together into one mass; when ye 
received the fire of the Holy Ghost, ye were as it were baked. 
Be ye therefore what ye see, and receive what ye are.’ Here 
St. Austin first, says plainly, that it was bread and wine that 
was upon the altar, for which he appeals to the testimony of 
their senses. Secondly, that this very bread and wine is the 
body and blood of Christ. Consequently it could not be his 
natural body in the substance, but only sacramentally. Thirdly, 
he says the natural body of Christ is only in heaven: but the 
sacrament has the name of his body; because, though in out- 
ward, visible, and corporeal appearance it is only bread, yet it 
is attended with a spiritual fruit. Lastly, he says that the 
sacrament not only is a representative of the natural body of 
Christ, but also of the mystical body, the Church ; and that, as 
a symbol of the Church’s unity, it is called the body of Christ 
in this sense as well as the other. So that if there were any 
real transubstantiation, the bread must be changed into the 
mystical body of Christ, that is, his Church, as well as into the 
body natural. These things might be confirmed from abun- 
dance of parallel passages in St. Austin’s works, but this one is 
sufficient to show his meaning. 

The next irrefragable testimony is that of Pope Gelasius, 
who wrote against the Nestorians and Eutychians about the 
reality of the two natures in Christ, anno 490, where 16 he thus 


16 De Duab. Natur. cont. Nestor. nobis in ipso Christo Domino sen- 


et Eutych. ap. Bibl. Patr. t. 4. p. 
422. (ap. Bibl. Max. t. 8. p. 703 e. 
16.)Certe sacramenta, que sumimus, 
corporis et sanguinis Domini [al. 
Christi] divina res est, propter quod 
et per eadem divine efficimur con- 
sortes nature, et tamen esse non 
desinit substantia vel natura panis 
et vini. Et certe imago et simili- 
tudo corporis et sanguinis Christi in 
actione mysteriorum celebrantur. 
Satis ergo evidenter ostenditur hoc 


BINGHAM, VOL. V. 


tiendum, quod in ejus imagine pro- 
fitemur, celebramus, et sumimus ; 
ut, sicut in hance, scilicet in divinam, 
transeunt, Spiritu Sancto perfici- 
ente, substantiam, permanente ta- 
men in sua proprietate natura, sic 
ilud ipsum mysterium principale, 
cujus nobis efficientiam virtutemque 
veraciter representant, ex quibus 
constat proprie permanentibus, 
unum Christum, quia integrum ve- 
rumque, permanere demonstrat. 


Ff 


434 Resolution of questions XV. v. 
proves them: ‘ Doubtless the sacraments of the body and 
blood of Christ which we receive are a divine thing; and 
therefore by them we are made partakers of the divine nature, 
and yet the substance and nature of bread and wine do not 
cease to be in them. And indeed the image and similitude of 
the body and blood of Christ is celebrated in the mysterious 
action. By this therefore is evidently shown us, that we are 
to believe the same thing in our Lord Christ as we profess 
and celebrate and take in his image: that as by the perfecting 
virtue of the Holy Ghost the elements pass into a divine sub- 
stance, whilst their nature still remains in its own propriety ; 
so in that principal mystery the union of the divine and human 
nature, whose efficacy and power these represent, there remains 
one true and perfect Christ, both natures, of which he consists, 
continuing in their properties unchangeable.’ He must be 
blind that cannot see how the force of this argument supposes 
that bread and wine continue in their proper nature and sub- 
stance in the eucharist, notwithstanding the sacramental union 
that is made between them and the body of Christ by the 
sacred use of them. Without this it had been of no force 
against the Eutychians, and they might with a very obvious 
reply have inverted the argument upon him, by saying, that as 
the bread was changed from its own nature into the very 
substance of the natural body of Christ, and remained no 
longer bread, so the human nature was really changed into 
the divine nature, and continued no longer in its own substance 
after its assumption into the Godhead. Which argument, in 
the mouth of an Eutychian, had been unanswerable to Gela- 
sius, had he with his successors given into the doctrine of 
transubstantiation. 

Some time after Gelasius lived Facundus, an African bishop, 
about the year 550; he wrote to excuse Theodorus of Mop- 
suestia, for saying, that Christ received the adoption of sons: 
which he does!” after this manner : ‘ Christ vouchsafed to re- 


17 L.g. c.5. (ap. Bibl. Max. t. 
10. p. 79 f. 18.) Adoptionem quoque 
filiorum suscepisse Christum, si an- 
tiqui doctores ecclesiz dixisse mon- 
strarentur, nec ipsi, nec omnis ec- 
clesia, quz tales doctores habuit, 
judicari deberent heretici. Nam 


sacramentum adoptionis suscipere 
dignatus est Christus, et quando 
circumcisus est, et quando baptiza- 
tus est: et potest sacramentum adop- 
tionis adoptio nuncupari, sicut sa- 
cramentum corporis et sanguinis 
ejus, quod est in pane et poculo con- 


§ 4. 


about communicating. 435 


ceive the sacrament of adoption, both when he was circumcised 
and when he was baptized. Now the sacrament of adoption 
may be called adoption, as we call the sacrament of his body 
and blood, which is in the consecrated bread and cup, his body 
and blood, not because the bread is properly his body, or the 
cup his blood, but because they contain the mystery of his 
body and blood. Whence our Saviour, when he blessed the 
bread and cup, and gave them to his disciples, called them his 
body and blood. It is plain, according to Facundus, that the 
bread and wine are not properly the body and blood of Christ, 
but properly bread and wine still, and only called his body and 
blood, as baptism and circumcision are called adoption, because 
they are the sacraments of adoption, and not the very thing 
which they represent. 

To these I only add the testimony of Isidore, bishop of 
Seville, who lived in the beginning of the seventh century, 
anno 630. He, speaking of the rites of the Church!’, says, 
‘The bread, because it nourishes and strengthens our bodies, 
is therefore called the body of Christ, and the wine, because 
it creates blood in our flesh, is called the blood of Christ. Now 
these two things are visible, but being sanctified by the Holy 
Ghost they become the sacrament of the Lord’s body.’ Ber- 
tram 19 also quotes a like expression out of Isidore’s Origines : 
‘That as the visible substance of bread and wine nourish the 
outward man, so the word of Christ, who is the bread of life, re- 
fresheth the souls of the faithful, being received by faith.’ But as 
Bishop Cosins and Mr. Aubertin have observed, this passage by 


secrato, corpus ejus et sanguinem 
dicimus, non quod proprie corpus 
ejus sit panis, et poculum sanguis, 
sed quod in se mysterium corporis 
sanguinisque contineant. Hinc et 
ipse Dominus benedictum panem et 
calicem, quem discipulis tradidit, 
corpus et sanguinem suum vocavit. 
Quocirea, sicut Christi fideles, sa- 
cramentum corporis et sanguinis 
ejus accipientes, corpus et sangui- 
nem Christi recte dicuntur accipere ; 
sic et ipse Christus, sacramentum 
adoptionis filiorum cum suscepis- 
set, potuit recte dici adoptionem 
filiorum suscepisse. 

18 De Eccles. Offic. 1. 1. c. 18. 


(p. 395 a.) Panis, quia confirmat 
corpus, ideo Christi corpus nuncu- 
patur; vinum autem, quia sangui- 
nem operatur in carne, ideo ad san- 
guinem Christi refertur. Hzc au- 
tem duo sunt visibilia, &c. 

19 De Corp. et Sang. Dom. ex 
Isidor. Hispalens. Origin. 1. 6. c. 
19.) (ap. Flac. Catalog. Test. Veri- 
tat. 1. το. p. 1065. b.2.n. 4.) Panis 
et vinum ideo corpori et sanguini 
Domini comparantur, quia, sicut vi- 
sibilis hujus panis vinique substan- 
tia exteriorem nutrit et inebriat ho- 
minem, ita Verbum Dei, qui est 
panis vivus, participatione sui fide- 
lum recreat mentes. 


Ri 2 






) 
4 


] 


490 XV. J 


some pious fraud is not to be found in its proper place. Now, 
if the bread be such bread in substance as nourishes the body, 
then it must be such as is properly bread still, and not the in- 
corruptible body of Christ, which cannot be said to be cast out 
into the draught, which yet Origen2° says of it, ‘that the 
material part of the sacrament, the typical and symbolical 
body of Christ, which goes in at the mouth, goes into the belly; 
but the real body of Christ is only received by those that are 
worthy, and by faith.’ 

By all which it is evident the Ancients did not know any 
thing of the new doctrine of transubstantiation, but believed 
that the bread and wine still remained in the eucharist in their 
proper nature. He that would see more of this may consult 
Bishop Cosins’ History of Transubstantiation, [Lond. 1676. 
8vo.| and Mr. Aubertin’s elaborate book, De Hucharistice 
Sacramento, (Daventriz, 1654. fol.] where he may find all the 
other arguments against this doctrine proposed, and the testi- 
monies of every Father vindicated against the sophistry of 
Perron and Bellarmin, and all other Romish writers upon this 
subject: and also see what opposition was made to the new 
hypothesis of Paschasius Rathbertus, which was rather a con- 
substantiation than a transubstantiation, as soon as it appeared, 
by Rabanus Maurus, Amalarius, Walafridus Strabo, Heribal- 
dus, Lupus, Frudegardus, Johannes Erigena, Prudentius Tri- 
eassin, Christianus Druthmarus, Alfricus, the Saxon Homi- 
hes, Fulbertus Carnotensis, Leuthericus Senonensis, Berno 
Augiensis, and others, to the time of Berengarius?!; after 


Resolution of questions 


20. 1πἰ ΜΞ 15. live: τὴ} Ὁ. 2}. 
[juxt. Ed. Bened. in Matth. 1. 2. n. 
4.} [3 Ὁ. 499 ὁ.) Εἰ δὲ πᾶν τὸ 
εἰσπορευόμενον εἰς τὸ στόμα εἰς κοι- 
λίαν χωρεῖ, καὶ εἰς ἀφεδρῶνα ἐκβάλ- 
λεται, καὶ τὸ ἁγιαζόμενον βρῶμα διὰ 
λόγου Θεοῦ καὶ ἐντεύξεως, κατ᾽ αὐτὸ 
μὲν τὸ ὑλικὸν εἰς τὴν κοιλίαν χωρεῖ, 
καὶ εἰς ἀφεδρῶνα ἐκβάλλεται" κατὰ 
δὲ τὴν ἐπιγενομένην αὐτῷ εὐχὴν, κατὰ 
τὴν ἀναλογίαν τῆς πίστεως, ὠφέλιμον 
γίνεται, k.T.X. 

1 [The following passage from 
the Life and Death of Berengarius, 
from Abel Redivivus, (Lond. 1651. 
p- I.) 1s curious: We have not been 
idle in seeking but unsuccessful in 


finding the date of Berengarius’ 
birth: and can likewise give no ac- 
count of his parentage and extrac- 
tion. Herein he is not unlike the 
river Nilus, unknown and obscure 
for its fountain, but famous and re- 
nowned for its streams; and his 
birth may seem eclipsed by the re- 
spondent lustre of his life. Towres, 
[Tours] in France, seated on the 
river Loyer, [Loire] was his native 
city, wherein he was born about the 
year of our Lord 1020, as by pro- 
portion of chronology may probably 
be collected. And it is observable, 
that as the city of Towres gave the 
first being to Berengarius, so a gate 


§ 4. 


437 


about communicating. 


whom it met with greater opposition from Honorius Augusto- 
dunensis, Amalricus, Peter and Henry de Bruis, Guido Gros- 
sus, archbishop of Narbonne, Francus Abbas, the Waldenses 
and Albigenses, the Bohemians and followers of John Huss 
and Jerom of Prague, the Wicklevists here in England, among 
whom was the famous Reginald Peacock, and many other 
learned men to the time of the Reformation. 

The first inventor of the name transubstantiation was 
Stephanus Eduensis, as Albertin there shows2!: and he lived 
not long before the Council of Lateran, which first dogmati- 
cally established it anno 1215. He shows, that before this 
they rather believed an impanation or concomitancy of the 
body with the bread still remaining. Bishop Cosins has many 
curious remarks of the same nature, and particularly he ob- 
serves of the recantation which Pope Nicholas II. obliged 
Berengarius to make, that it was so crude and absurd that 
even the present Romanists cannot digest it: for there he was 
obliged to profess??, that the very body and blood of Christ 
was touched and broken by the hands of the priest, and 
ground with the teeth of the faithful, not sacramentally only, 
but m truth and sensibly. Which the glosser upon Gratian, 
John Semeca. marks with this note?3, ‘that unless you un- 


of that city called Saint Hue’s Gate, 
in, at, and near which they used to 
meet, gave the denomination of the 
Huganites, | Huguenots, | or modern 
French Protestants, which in the 
point of transubstantiation succeed 
to the opinion of Berengarius, or 
rather to the truth of the doctrine 
itself—He died at Angiers, anno 
1088. Ep. | 

21 De Eucharist. 1. 3. (p.969 ad 
sinistr.) Tunc novitium transubstan- 
tiationis figmentum, novo hoc no- 
mine eo usque non vocitatum, illo 
coepit commendari. Nomenclator 
ei Stephanus episcopus Eduensis, 
qui id nomen, ante ignotum in Trac- 
tatu de Sacramento Altaris primus 
usurpavit: Oramus, inquit, ut cibus 
hominum fiat cibus angelorum, scilicet 
ut oblatio panis et vini transubstan- 
tietur in corpus et sanguinem Christe. 

22 Vid. ap. Gratian. de Consecrat. 
distinct:2. 6. 42. (t. 1. p. 1932. 70.) 
Consentio autem sancte Romane 


et Apostolicz Sedi, et ore et corde 
profiteor de sacramentis Dominic 
mens eandem fidem me tenere, 
quam Dominus et venerabilis Papa 
Nicolaus et hee sancta synodus auc- 
toritate evangelica et apostclicam 
{leg. apostolica] tenendam tradidit, 
mihique firmavit, scilicet panem et 
vinum, que in altari ponuntur, post 
consecrationem non solum_ sacra- 
mentum, sed etiam verum corpus 
et sanguinem Domini nostri Jesu 
Christi esse, et sensualiter non solum 
sacramento, sed in veritate manibus 
sacerdotum tractari, frangi, et fide- 
lium dentibus atteri, &c. [See the 
Gloss on the word dentibus, as given 
also in the margin of the Corp. 
Juris. Canon. Lugdun. 1671. (t. 1. 
p- 1932. 91. u.) Nisi sane, Sec., as 
in note 23 following, and adding, 
Ideo omnia referas ad species ipsas, 
nam de Christi corpore partes non 
Ffecimus. En.] 

23 [Citante Chamier. de Eucha- 


438 Resolution of questions 


derstand it cautiously, it will lead into a greater heresy 
than that of Berengarius; for it exceeds truth, and is spoken 
hyperbolically.” So little understanding was there of this 
monstrous doctrine when first it began to make its appearance 
in the world. 

But I shall pursue this matter no further, having sufficiently 
demonstrated that the Ancients knew nothing of this doctrine, 
since they unanimously declared that the bread and wine con- 
tinued in their own proper substance after consecration. Whence 
it follows, that they could not adore the eucharist with divine 
adoration, which they did not believe to be any otherwise than 
typically and symbolically the body of Christ. Indeed they 
did not so much as elevate it upon any account for many ages, 
much less for adoration. Some pretend to cite St. Basil’s 
authority for lifting it up to show it to the people in order to 
adoration. So Schelstrate2+, and Bona®‘, after Bellarmine, 
But his words will bear no such sense: for he neither speaks 
of adoration nor yet of elevation to show it to the people, but 
only of consecration, as the Greek word ἀνάδειξις. properly 
signifies, both in foreign and ecclesiastical writers, as Mr. 


XV. we 


Aubertin27 proves by various examples. 
y. 


Mist. 1. Τὰς Ὁ. 2: 5.0: Β΄ 200. (tae Ds 
604 6.) Nisi sane intelligis verba 
Berengarii in majorem incides hzere- 
sin, quam ipse habuit. Grischov. | 

24 C. Antioch. Restitut. dissert. 
4. 6. 6. n.14. de Canone 2. (p. 219.) 
Latini post consecrationem elevant 
corpus et calicem sanguinis Domi- 
nici....Sed Greeci paullo post ele- 
vationem frangunt in quatuor partes 
sacrosanctam hostiam, et elevatio- 
nem ipsam non in medio sacrificii, 
sed paullo ante communionem pera- 
gunt....D. Basilius, Libro de Spi- 
γί Sancto, c. 26.  Invocationis 
verba, cum ostenditur panis eucha- 
ristie et poculum benedictionis, quis 
sanctorum scripto nobis reliquit ? 

20 Ren ΤΠ απο. 1: 2:6: 152: 5.2: (Ρ: 
308.) Latini peracta consecratione, 
Greci paullo ante communionem... 
corpus Dominicum et calicem ele- 
vant, ut a populo adoretur.... Ba- 
silius de Spiritu Sancto, c. 27. In- 
vocationis verba, &c. 

26 De Eucharist. 1]. 2. c. 15. (t. 3. 


St. Basil’s words are 


p- 511d.) Alterum testimonium Ba- 
sili est, in lib. de Spiritu Sancto, 
c.27., ubi sic ait: Verba invocatio- 
nis, cum ostenditur panis eucha- 
ristie, quis sanctorum in scripto 
nobit reliquit? Hine enim habe- 
mus, morem fuisse in ecclesia veteri, 
ut post consecrationem ostenderetur 
populo eucharistia, quod etiam nunc 
fieri videmus, et conceptis verbis 
invocaretur ; que verba quidam 
suspicantur fuisse, Kyrie eletson. 
Sed certe ex invocatione manifesta 
colligitur veritas Christi in eucha- 
ristia; neque enim panem invocare 
possumus, quantumlibet significet 
vel repreesentet corpus Christi. 

27 De Eucharist. 1. 2. (p. 446. ad 
sinistr.et calc.) Nam Verbum avadei- 
κνυσθαι seepe sumi apud Greecos pro 
designatione et consecratione ad mu- 
nus aliquod, innumeris testimoniis 
demonstrari potest. Sic enim e 
scriptoribus exoticis Strabo (1. 4.) 
ait, Lugduni templum fuisse conse- 
cratum, avadery bev, Cesari, commun 


about communicating. 439 


these?®: Ta τῆς ἐπικλήσεως ῥήματα ἐπὶ τῆς ἀναδείξεως τοῦ ἄρτου 
τῆς εὐχαριστίας, τίς τῶν ἁγίων ἐγγράφως ἡμῖν καταλέλοιπεν ; 
Which Bellarmin, following a corrupt Latin translation, renders 
thus: Which of the saints has left us in writing the words in 
which the people invocate the eucharist when it is shown to 
them ? Whereas they ought to be rendered thus : Which of 
the saints has left us in writing the words of the invocation, 
(or prayer.) wherewith the eucharist is consecrated ? And so 
Perron himself 29 with more than ordinary ingenuity confesses, 
telling us, ‘that St. Basil’s words are not to be understood of 
the people’s praying to the eucharist, but of the minister’s 
praying to God in a solemn form of invocation to consecrate 


Gallorum consilio. Sic e sacris B. 
Lucas (c. το. 1.): Post hec Dominus, 
ἀνέδειξεν, designavit et alios septua- 
ginta. Et Nyssenus (de Vita Ma- 
crin.) de Basilio ipso: Tum Basilius 
ἀνεδείχθη, ordinatus est episcopus 
Cesaree. Et rursum (Orat. 3. in 
Christ. Resurrect.): Deus hominem 
ejus, que sub celo est, creature re- 
gem ordinavit, ἀνέδειξεν. Et Syne- 
sius (ep. 66.) de quodam Alexandro 
loquens: ᾿Ανεδείχθη, Consecratus est 
seu constitutus episcopus in Bithynia 
per Johannem. Et Dionysius Areo- 
pagites vulgo dictus (Eccles. Hier- 
arch. ὁ. 3.): Sacerdotes laudibus con- 
celebrant beneficum illud principium 
[leg. allum principem, | per quem no- 
bis sanctificata et consecrata sunt, 
ἀνεδείχθησαν, salutaria mysteria. Et 
Proclus, in Fragmento Liturgiz illi 
tributo, de Apostolis loquens, ac de 
lis, qui eis successerunt, Hxspect- 
abant, inquit, adventum Spiritus 
Sancti, ut divina sua presentia 
ἀποφήνῃ τε καὶ ἀναδείξη, efficeret et 
consecraret panem αὐ sacrificium 
propositum, et calicem aqua mixtum, 
ipsum corpus ac sanguinem Domini 
nostrt Jesu Christi. Et Liturgia 
Preesanctificatorum in oratione pro 
lis, qui ad baptismum parabantur 
(Bibl. Patr. t.2. Gr. Lat.): Consecra 
608, ἀνάδειξον, pro membris ΕἾ tut. 
Liturgia quoque B. Jacobo afficta: 
Accipiens panem in sanctas, immacu- 
latas, inculpabiles et immortales ma- 
nus suas Dominus, ac tibi Deo Patri 


consecrans, ἀναδείξας, eucharistias et 
sanctificans, et frangens dedit nobis, 
§e. Denique ipsamet Basil Litur- 
gia: Rogamus te, §c., ut veniat Spi- 
ritus Sanctus tuus super nos et super 
hee dona, eaque benedicat, sanctificet, 
et consecret, ἀναδεῖξαι. 

28 De Spirit. Sanct. ὁ. 27. (t. 3. 
part. 1. p. 75 6. n. 66.) 

29 De Eucharist. 1. 2. Author. 15. 
c.3. ap. Albertin. ibid. (p. ead. sed 
supra.) Verum pro nobis respondet 
{Bellarmino] Perronius (de Euch. 
]. 2. Auth. 15. 6. 3.), In textu Greco 
non haberi verba invocationis, cum 
ostenditur panis eucharistiz, sed 
verba invocationis cum consecratur 
panis eucharistie. Non enim ibi 
agitur, inquit, de invocatione a- 
stantium, sed de ea, in qua Christi 
verba insita esse Basilius ipse docet, 
subjungens: Nec enim his contenti 
sumus, que aut Apostolus aut Evan- 
gelium commemorat: sed alia ante 
et post dicimus, ea ex doctrina non 
scripta mutuantes, magnam ad my- 
sterium virtutem habentia. At verba 
Christi non dicuntur in astantium 
precibus, sed in oratione sacerdotis; 
quam Veteres, et speciatim Irenzus 
duobus in locis, ἐπίκλησιν appellant, 
perinde ac Basilius. Hee autem 
oratio non funditur, cum ostendi- 
tur eucharistia, sed ante, et preecipue 
juxta usum Liturgiarum Grecarum, 
ἄς.  Itaque vocabulum Grecum, 
ἀνάδειξις, consecrationem ibi signi- 
ficat, non ostensionem. 


23 


440 Resolution of questions 


XV. va 


the eucharist.’ Which, as I have shown before®°, was not 
done barely by pronouncing those words, This is my body ! as 
now it is in the Roman Church; but by a formal invocation 
and thanksgiving, beseeching God to sanctify the gifts; which 
form, St. Basil rightly says, was not by any of the Evangelists 
left in writing. 

Some again urge the testimony of Germanus, bishop of Con- 
stantinople, as one who speaks of elevating the host after con- 
secration. And indeed he#! does so: but then he gives another 
reason for it, and not that of the people’s adoration. He says, 
‘it was to represent our Sayiour’s elevation upon the cross, and 
his dying there, together with his rising from the dead.’ Which 
was far from the modern intent of elevation. This author lived 
about the year 715, and he is the first that mentions this ele- 
vation among the Greeks, without any notice of adoration. 

And for the Latin Church there is a perfect silence in all 
the older ritualists about it till the eleventh century, when it is 
mentioned by Ivo Carnotensis22, and Hugo de Sancto Victore®3, 
though still for the same reason given by Germanus, and not 
for adoration. The first writer that assigns the reason of it to 
be for adoration, as Mr. Daille®+ proves at large, is Gulielmus 
Durandus?*, who wrote his Rationale about the year 1386. So 
that transubstantiation and adoration of the eucharist, as mother 
and daughter, came within an age of one another. The most 
learned now in the Roman Church confess the main of this. 
Bona®6 says very frankly he cannot trace the original of ele- 


ΘΟ ΒΘ. τες ΟΝ. 5: Ἐ- 012. i) 1208; 


Christi in cruce, et ejusdem in se- 
preceding. 


pulchrum depositionem. 


31 Theoria Rer. Divin. (ap. Bibl. 
Patr. Gr. Lat: t.2. p. 163 d. 4.) “H 
δὲ ὕψωσις τοῦ τιμίου σώματος εἶκο- 
νίζει τὴν ἐπὶ τοῦ σταυροῦ ὕψωσιν, καὶ 
τὸν ἐν αὐτῷ θάνατον, καὶ αὐτὴν τὴν 
ἀνάστασιν, κι τ.Ὰὰ. 

32 Ep. de Sacrament. Missze. (ap. 
Dall. de Object. Cult. Relig. 1. 2. 
p. 287.) Cum vero panis et calix, 
adhibito diacono, elevatio corporis 
Christi in cruce commemoratur, &c. 

33 De Missze Observat. lib. 2. cap. 
28. (ap. Dall. ibid.) Post signa crucis 
sacerdos utraque manu elevat sa- 
cramentum corporis et sanguinis 
Christi, et paullo post deponit ; quod 
significat elevationem corporis Jesu 


34 De Object. Cult. Relig. 1. 2. 
c.6. (p. 237.ad im.) Sequentis de- 
mum szculi, id est, decimi tertil, 
anno circiter octuagesimo Gulielmus 
Durandus, aliis quibusdam allatis 
elevationis istius rationibus, hane 
postremo preter superiorum liturgiee 
Interpretum doctrinam addit, Quinto 
hostia, &c. See the next note. 

35 Rational. 1. 4. c. 41. de Sext. 
Part. Canonis. (fol.17 £. vers.) Quinto, 
hostia elevatur, ut populus non pre- 
yeniens consecrationem, sed ex hoc 
cognoscens illam factam esse, et 
Christum super altare venisse reve- 
renter ad terram prosternantur. 

36. Rer.) Liturg. 120 σ᾽ 13. mae 





| § 4, 5. 441 


vating the sacrament immediately after consecration in the 
Latin Church higher than Ivo, and Gulielmus Parisiensis, and 
Hildebert of Tours, who make mention of ringing a bell at this 
elevation in the twelfth and thirteenth century, when they 
lived: but he owns the old Sacramentaria, whether printed 
or manuscript, and the old Ritualists, Alcuin, Amalarius, 
Strabo, Micrologus, and the rest, have not a syllable about it. 
And whereas Stephen Durantus®7 boasts of its antiquity, and 
says it began with the very infancy of the Church, he corrects 
his mistake, as relying only upon the Greek writers, who 
prove nothing of the customs of the Latin Church. So that 
here we have a plain acknowledgment of its novelty; and 
Daille38 takes the same confession under the hand of Mori- 
nus29 and Goar?°, two other learned writers of the Roman 
Church, as Bishop Stillingfleet 11 does also from Menardus. 

5. But it may be said, though there was no elevation of the 
host, nor ringing of a bell before this time in the Latin Church 


about communicating. 


No adora- 
tion of the 
> host before 


(p. 309.) Nec etiam liquet, que 
prima origo fuerit in ecclesia Latina 
elevandi sacra mysteria, statim ac 
consecrata sunt: in antiquis enim 
Sacramentorum Libriset in codicibus 
Ordinis Romani, tam excusis quam 
MSS., nec in priscis rituum exposi- 
toribus Alcuino, Amatario, Walfrido, 
Micrologo, et aliis aliquod ejus ves- 
tigium reperitur. Ea duntaxat in 
Ordine Romano elevatio commemo- 
ratur, qua calix attollitur ante ora- 
tionem Dominicam: Cum dixerit, 
Per quem hee omnia, Domine, erigit 
se archidiaconus solus, et cum dix- 
erit, Per ipsum et cum ipso, levat 
cum offertorio calicem per ansas, et 
tenet exaltans illum juxta ponti- 
ficem. 

37 De Ritibus, 1. 2. c. 40. n. 2. 
(p. 229.) Plane ab ipsis ecclesiz in- 
cunabulis, post consecrationem eu- 
charistiam in altum tollere et populo 
ostendere consuetum, probat aperte 
Sanctus Dionysius, Lib. de Ecclesi- 
ast. Hierarch. c. 3. Pontifex, §:c.— 
See also Bona, (ibid. p. 309.) where 
the words of Durantus are cited. 

88. Ubi supra. (p. 237. ad summ.) 
....Goar, vir eruditissimus et La- 
tinarum traditionum studiosissimus, 
vere meritoque negat plane constare, 


quando consecrationt apud Latinos 
juncta fuerit hostie elevatio; et 
Stephani Duranti, nunquam ab ea 
divisam fuisse contendentis, opinio- 
nem jure aspernatur. Hoc quidem 
ex eo, quod ego proxime observavi, 
auctorum tam multorum de illa si- 
lentio constat, non fuisse hunc ritum 
apud Latinos receptum ante unde- 
cimum seculum; quo eos vixisse, 
quos ad hance rem Goar citavit, et 
Micrologi auctorem, omnes fatentur, 
et ipsum Ordinis Romani scriptorem, 
si alii negant, docuit ac probavit 
Johannes Morinus. 

89 De Ordinat. part. 3. exercit. 9. 
c. I. (pp. 132, seqq.) 

40 Not. in Eucholog. (p. 146.) 
Quando vero consecrationi apud 
Latinos juncta fuerit hostiz elevatio, 
non plane constat. Steph. Duran- 
tus ab ea nunquam fuisse divisam 
contendit, sed infirmo juxta suam 
sententiam Dionysii et Maximi fun- 
damento, qui scriptis suis, non nisi 
Grecis ritibus, suffragantur. 

41 Ovigines Britannice, ch. 4. p. 
236. ex Menardo, Not. in Greg. 
Sacrament. p. 374. (v. 3. p- 147.) 
The same had been ingenuously 
confessed by Menardus, &c. 


442 Resolution of questions XV. va 
the twelfth 
or thir- 
teenth cen- 
tury. 


yet there might be divine adoration for all that paid to the 
eucharist from the beginning. Cardinal Perron was so con- 
fident of this, that he makes sitting a posture of devotion, on 
purpose to prove that the Apostles adored it sitting. The 
vanity of which pretence has been shown before*!. A great 
many other proofs are alleged out of the Ancients to prove 
this adoration. But they prove no more, but either that a 
veneration was paid to the sacrament as to the books of the 
Gospel, and the water of baptism, and the Lord’s table, and 
many other sacred things, which no one denies; or else, that. 
the adoration was given to Christ, as divinely present every 
where, or as sitting at the right hand of God in heaven, 
whither they were directed by the admonition of Sursum 
corda! to lift up their hearts, and to elevate their own souls 
to adore him there. 

St. Jerom speaks of common and ordinary veneration, when 4? 
he says, ‘men were taught by the Scriptures with what vene- 
ration they ought to receive holy things and serve in the 
ministry of Christ’s altar, and not to esteem the holy cups, and 
holy veils, and other things pertaining to the service of the 
Lord’s passion, to be without holiness as inanimate things and 
void of sense, but as things which, for their relation to the 
body and blood of the Lord, were to be venerated with the 
same majesty and reverence as his body and blood.’ Such re- 
verence as this, which was given to the cups and other utensils 
of the altar, no doubt was given to the sacrament as the sym- 
bolical body and blood of Christ: but this could not be a vene- 
ration of divine worship and adoration, unless we can think 
that they gave divine worship to the cups and utensils of the 
altar, which he says were venerated with the same respect as 
the body and blood of Christ. 

Mr. Aubertin?® gives a great many instances of this kind of 


41 See Ὁ: 13. ch. 8. 5: 7. v: Dominice pertinent passionis, non 


p. 507, and ch. 5. s. 3. of this book. 
p- 420, preceding. 

42 Ep. [114.] ad Theophil. (t. 1. 

753 6.) Discant, qui ignorant, 
eae testimoniis Scripturarum, 
qua debeant veneratione sancta sus- 
cipere, et altaris Christi ministerio 
deservire, sacrosque calices, et sancta 
velamina, et cetera, quae ad cultum 


quasi inanima et sensu carentia sanc- 
timoniam non habere, sed ex con- 
sortio corporis et sanguinis Domini, 
eadem, qua corpus ejus et sanguis, 
majestate veneranda. 

43 De Eucharist. (p. 432. ad 
dextr.) Quo sensu Josephus προσ- 
κύνησιν templis tribuit, et post Jo- 
sephum clerus ecclesie Apameen- 





§ 5: 


about communicating. 443 


veneration paid to churches, and the Book of the Law, and 
baptism, which can signify no more than their reverential use of 
them as sacred and venerable things. And such a veneration 
they paid to the sacrament; never putting consecrated bread 
to any profane or common use; much less violating its sacred- 
ness by any more indecent practice, as was that outrage of the 
Donatists 19 when they threw it to the dogs ; never touching it 
with unwashen hands ; being extremely cautious not to let any 
particle of it fall to the ground: which is a particular caution 
noted by many of the Ancients, Tertullian‘+, St. Austin’, 
Cyril of Jerusalem 4°, and Origen47, who styles it a veneration 


in express terms. 
they must needs believe it to 
adore it. ΑΒ if holy things 


sis. Constantius προσκυνητὸν νόμον 
appellat; Isidorus Pelusiota προσ- 
κυνούμενον Salvatoris sepulchrum, 

Ὁ: 

43 is 8. ch. 10: 5. 
ΤΟΙ. n. 

44 De Cor. ΜῊ. Ὁ: 5. [Ρ- 192 δ.) 
Calicis, aut panis etiam nostri, ali- 
quid decuti in terram anxie pati- 
mur. 

45 Hom. 26. ex. 50. [al. Serm. 
300. aprcud | (t. 5. append. p. 504 
d.).... Quanta solicitudine obser- 
vamus, quando nobis corpus Christi 
ministratur, ut nihil ex ipso de 
nostris manibus in terram cadat; 
tanta solicitudine observemus, ne 
verbum Dei, quod nobis erogatur, 
dum aliud aut cogitamus aut loqui- 
mur, de corde nostro depereat. 

46 Catech. [23.} Mystag. 5. n. 18. 
[al. 21 ll. Gp 331 ¢.) Προσιὼν οὖν μὴ 
τεταμένοις τοῖς τῶν χειρῶν καρποῖς 
προσέρχου, μηδὲ διῃρημένοις τοῖς 
δακτύλοις" ἀλλὰ τὴν ἀριστερὰν θρόνον 
ποιήσας τῇ δεξιᾷ, ὡς μελλούσῃ Βασι- 
λέα ὑποδέχεσθαι: καὶ κοιλάνας τὴν 
παλάμην δέχου τὸ σῶμα τοῦ Χριστοῦ, 
ἐπιλέγων τὸ, ᾿Αμήν. Mer ἀσφαλείας 
οὖν ἁγιάσας τοὺς ὀφθαλμοὺς τῇ ἐπαφῇ 
τοῦ ἁγίου σώματος μεταλάμβανε, 
προσέχων μὴ παραπολέσης τι ἐκ τού- 
του αὐτοῦ" ὅπερ γὰρ ἐὰν ἀπολέσης, 
τούτῳ ὡς ἀπὸ οἰκείου δηλονότι ἐζημι- 
ὦθης μέλους. Εἰπὲ γάρ μοι, εἴ τις 


2s Veter Ρ 


Whence Bellarmin very wisely concludes 


be Christ’s natural body and 
could not be used with such 


σοι ἔδωκε ψήγματα χρυσίου, οὐκ ἂν 
μετὰ πάσης ἀσφαλείας ἐκράτεις, φυ- 
λαττόμενος μή τι αὐτῶν παραπολέσῃς, 
καὶ ζημίαν ὑποστῇς ; Οὐ πολλῷ οὖν 
μᾶλλον ἀσφαλέστερον, τοῦ χρυσίου 
καὶ λίθων τιμίων. τιμιωτέρου διασκο- 
πήσεις, ὑπὲρ τοῦ μὴ “Ψίχαν σοι ἐκ- 
πεσεῖν. Εἶτα μετὰ τὸ κοινωνῆσαί σε 
τοῦ σώματος Χριστοῦ, προσέρχου καὶ 
τῷ ποτηρίῳ τοῦ αἵματος, μὴ ἀνατείνων 
τὰς χεῖρας, ἀλλὰ κύπτων, καὶ τρόπῳ 
προσκυνήσεως καὶ σεβάσματος λέγων 
τὸ, ᾿Αμὴν, ἁγιάζου καὶ ἐκ τοῦ αἵματος 
μεταλαμβάνων Χριστοῦ. Ἔτι δὲ τῆς 
νοτίδος ἐ ἐνούσης τοῖς χείλεσί σου χερ- 
σὶν ἐπαφώμενος, καὶ ὀφθαλμοὺς, καὶ 
μέτωπον, καὶ τὰ λοιπὰ ἁγίαζε αἰσθη- 
τήρια. Εἶτα ἀναμείνας τὴν εὐχὴν εὐ- 
χαρίστει τῷ Θεῷ τῷ καταξιώσαντί σε 
τῶν τηλικούτων μυστηρίων. 

47 Hom. 13. in Ex. (t. 2. p. 176 8.) 
Nostis, qui divinis mysteriis inter- 
esse consuevistis, quomodo, cum 
suscipitis corpus Domini, cum omni 
cautela et veneratione servatis, ne ex 
eo parum quid decidat, ne conse- 
crati muneris aliquid delabatur. 
Reos enim vos creditis et recte cre- 
ditis, si quid inde per negligentiam 
decidat. Quod si circa corpus ejus 
conservandum tanta utimini cautela, 
et merito utimini; quomodo putatis 
esse minoris piaculi, verbum Dei 
neglexisse quam corpus ejus? 


444 Resolution of questions 


caution and reverence but presently it must be interpreted an 
act of adoration. 

But the Ancients sometimes say they worshipped Christ in 
the eucharist. Which we do not deny either. St. Austin 48 
says, ‘No man eats the flesh of Christ but he that first worships 
it.’ And there are like expressions in Ambrose, Chrysostom, 
and some other ancient writers. But then they sufficiently 
explain their own meaning, giving us to understand that they 
neither speak of oral manducation, nor of adoring Christ as 
corporeally present in the eucharist, but as spiritually present, 
or else as corporeally absent in heaven. St. Chrysostom 49 
says, ‘they fell down before Christ their King as captives in 
baptism, and that they cast themselves down upon their knees 
before him.’ And yet no one would conclude therefore that 
they worshipped him as corporeally present in baptism, al- 
though baptism ‘made them partakers of his body and blood 


XV. v. 


also. 


body because of God speaking in the holy Gospels.’ 


He says further, ‘that the king himself bowed his 


But it 


would be ridiculous hence to infer either that they worshipped 
the Gospels, or Christ as corporeally present in them. 
Mr. Aubertin®! has demonstrated out of St. Austin’s works 


28 in ΡῈ. 08. (ὑ 4. Ρ- 1005) ο)-- 
Et ipsam carnem nobis manducan- 
dam ad salutem dedit: nemo autem 
illam carnem manducat, nisi prius 
adoraverit, &c. 

49 In illud, Simile est regnum 
coelorum, se (ap. Albertin. de Eu- 
charist. 1. . Pp. 432.) (Oper. 
Chrysost. th °8. he ‘Spuria, p. 104 e.) 
᾿Επειδὰν δὲ καταλάβητε τὸν Νυμφῶνα 
τοῦ Τνεύματος, ἐπειδὰν εἰσδράμητε τὴν 
παστάδα τῆς χάριτος. ἐπειδὰν πλησίον 
γένησθε τῆς φοβερᾶς ὁμοῦ καὶ ποθει- 
νῆς κολυμβήθρας, ὡς αἰχμάλωτοι προσ- 
πέσητε τῷ βασιλεῖ, ῥίψατε πάντες 
ὁμοίως ἐπὶ γόνατα. 

50 In illud, Attendite ne eleemosy- 
nam faciatis, &c. (ap. eund. p. 432.) 
(Oper. Chrysost. ibid. Ρ. 923 ¢.).... 
Ὑποκύπτει διὰ τὸν ἐν τοῖς ἁγίοις Ev- 
αγγελίοις ὁμιλοῦντα Θεόν. 

ol De Eucharist. 1. 2. Prop. Prim. 
(pp. 602, seqq.) Panem et vinum 
nec fieri nec esse proprie et substan- 
tialiter corpus et sanguinem Domini, 


sed sacramentaliter tantum et figu- 
rate. 

Prop. Secund. (pp. 636, seqq.) 
Christum non esse in eucharistia 
substantialiter et corporaliter pre- 
sentem. 

Prop. Tert. (pp. 659, seqq.) In 
eucharistia verum panem mandu- 
cari. 

Prop. Quart. (pp. 667, seqq.) 
Manducationem proprii_ corporis 
Christi participationemque sanguinis 
ipsius, spiritualem esse, non oralem. 

Prop. Quint. (pp. 711, seqq.) Im- 
pios proprium Domini corpus et 
sangtinem nec manducare nec bi- 
bere. 

Prop. Sext. (pp. 732, seqq.) Im- 
possibile esse ut idem corpus in 
pluribus locis simul sit. 

Prop. Sept. (pp. 737, 8644.) Cor- 
pus necessario locum occupare. 

Prop. Oct. (pp. 741, 5644.) Acci- 
dentia sine subjecto subsistere nullo 
modo posse. 


§ 5. 


about communicating. 445 
these several propositions, which are all pointblank contrary 
to the adoration of Christ, as corporeally present in the eucha- 
rist. 1. That bread and wine are not properly and substan- 
tially the body and blood of Christ, but only sacramentally and 
figuratively. 2. That Christ is not substantially and cor- 
poreally present in the eucharist, but corporeally present only 
in heaven. 3. That true bread remains and is eaten in the 
eucharist. 4. That the manducation of Christ in the eucharist 
is not oral but spiritual. 5. That the wicked do not eat or 
drink the proper body and blood of Christ in the eucharist. 
6. That the same body cannot be in different places at one and 
the same time; and that this is particularly asserted of the 
body of Christ. 7. That a body must necessarily occupy some 
place and space, and be extended by parts, with longitude. 
latitude, and profundity. 8. That accidents cannot subsist 
without a subject. All which directly overthrow the corporeal 
presence of Christ in the eucharist, and consequently show that 
the adoration which was given to Christ in the eucharist was 
not to his corporeal presence, but his spiritual presence, or to 
his body as absent in heaven. 

But Durantus*? undertakes to prove that the body of Christ 
was not only worshipped as corporeally present in the eucha- 
rist, in the use and time of celebration, but at other times by 
non-communicants also. For this he alleges Chrysostom*, who 
says, ‘that the energumens at that time were brought by the 
deacon and made to bow their heads.’ Which Durantus inter- 
prets of bowing to the eucharist. But Chrysostom unluckily 
spoils his argument. ‘ For at that time,’ he says, ‘ the eucharist 
was not consecrated, but only about to be consecrated; and 


52 De Ritibus, 1. 2. c. 40. n. 5. 
(p. 230.)... Adoratam fuisse eucha- 


53 Hom. 3. de Incomprehensibili 
Dei Natura. t. 1. p. 365. (t. I. Ρ. 


ristiam extra usum et a non com- 
municantibus, probat S. Chrysosto- 
mus, Hom. 3. de Incomprehensibili 
Dei natura. Ibi enim loquens de 
energumenis ait, Agitatos quoque, 
ob eam rem, diaconus tempore illo 
ducit, et jubet caput inclinare. Et 
Hom. 4. ejusdem tractationis: Cur 
homines demone agitatos, et furore 
accitos teterrimo, adduci tempore 
illo, et capita inclinare, jubet dia- 
conus ? 


470 €.).. Kal τοὺς ἐνεργουμένους kat 
ἐκεῖνον ἵστησι τὸν καιρὸν ὁ διάκονος, 
A 7 Cos A ἣν , 
καὶ κελεύει κλῖναι τὴν κεφαλὴν μόνον, 
καὶ τῷ σχήματι τοῦ σώματος ποιεῖ- 

S \ « ,ὔ = oe 
σθαι τὰς ixernpias.—Hom. 4. ibid. 
= b ἡ πὶ δὲ « , 

p- 374. (p. 477 Ὁ.) Ἔσται δὲ ἡ χάρις, 
; Ξ : 
ἂν διδάξωμεν ὑμᾶς, τίνος ἕνεκεν ἐκείνη 
cal ς 
γίνεται πρὸ τῶν ἄλλων ἡ εὐχὴ, καὶ τί 
δήποτε τοὺς δαιμονῶντας καὶ τῇ μα- 
Ξ 7 
νίᾳ πονηρᾷ κατεχομένους εἰσάγεσθαι 
κελεύει τότε ὁ διάκονος καὶ κλίνειν 
τὰς κεφαλάς. 


446 Resolution of questions XV. ν- 


these energumens were not allowed to stay to hear the prayers 
of consecration with the faithful, but were dismissed with the 
catechumens and other non-communicants before the commu- 
nion-service began.’ So that if they worshipped the host, it 
must be an unconsecrated host, which, according to Durantus 
himself, would be plain idolatry. So unfortunate are these gen- 
tlemen in the best arguments they can produce for host-wor- 
ship among the Ancients, that their own very proofs manifestly 
overthrow it. 

On the other hand, there are most certain demonstrations 
that there could be no such thing as host-worship in the an- 
cient Church, not only taken from their not believing transub- 
stantiation and the corporeal presence, but from many other 
topics solidly deduced and substantially proved by two learned 
writers, Mr. Daille>! and Dr. Whitby 55, in two excellent dis- 
courses upon this very subject, to which I will commend the 
reader, contenting myself to mention the heads of the prin- 
cipal arguments, which they have more fully drawn out and 
proved. 

Mr. Daille ranks his arguments under two heads, some ge- 
neral ones against the worship of the eucharist, saints, relics, 
images, and crosses; and others more particularly levelled 
against the worship of the eucharist. 

Among those of the first kind, he urges this as very remark- 
able: 1. That in all the ancient relations of miracles, there is 
never any mention made of miracles being wrought by the eu- 
charist, as 1s now so common in later ages, especially in the 
book called The School of the Eucharist, which is a collection 
of legends under the name of miracles wrought by the host 
upon sundry occasions. 2. He urges another general argu- 
ment from the silence of all such writers of the Church as 
speak of traditions, that the worship of the eucharist is never 
once named among them. 3. That among the Heathen objec- 
tions and calumnies which they raised against them, such as 
their worshipping the sun and an ass’s head, and the genitals 


ὅ4 De Object. Cult. Relig. 1.1. adoratione traditionem argumenta 
(p.1-) Quo communia totius in uni- continentur. 
versum cause argumenta continen- 55 Idolatry of Host-Worship, 
tur.—Ibid. 2. (p. 216.) Quo propria Lond. 1679. 8vo. 
adversus Latinam de Eucharistie 


§ 5: 


about communicating. 44.7 


of their priests, and a crucified and dead man, they never ob- 
jected to them the worship of bread and wine, which yet had 
been very obvious and natural, and invidious enough to have 
accused them of, had there then been any such plausible 
ground for an accusation, as there has been in later ages. 
4. The Christians used to object to the Heathens, that they 
worshipped things that were dumb and void of life; things 
that must be carried upon men’s shoulders, and, if they fell, 
could not rise again; things that must be guarded by men to 
secure them from thieves; things that might be carried cap- 
tive, and were not able to preserve and deliver themselves ; 
things that might be laid to pawn, as the eucharist has been 
by some princes in later ages; things that are exposed to fire 
and weather, and rust and moth and corruption and other in- 
juries of nature; things that might be devoured by mice and 
other animals, and might be gnawed and dunged upon by the 
most contemptible creatures. All which objections might easily 
have been retorted by the Heathens upon the Christians, had 
they then worshipped the eucharist, or images, or relics, or 
crosses, which are liable to all the same reproaches. 

These are general arguments against host-worship, together 
with the rest of that idolatrous worship which now so abounds 
in the Church of Rome. But there are a great many more 
special arguments urged in particular against host-worship by 
that learned man. 

1. From the silence of all ancient writers about it. 2. From 
their using no elevation of the host for worship for many ages, 
as we have shown at large out of Bona before. 3. The Ancients 
knew nothing of ringing a bell to give notice of the time of 
adoration to the people. 4. There are no histories of beasts 
miraculously worshipping the eucharist, which sort of fictions 
are so common in later ages. 5. The Ancients never carried 
the eucharist to the sick or absent with any pomp or signs of 
worship; never exposed it to public view in times of solemn 
rejoicing or sorrow; never adored or invoked its assistance in 
distress, or upon any great undertaking; which are now such 
common practices in the Roman Church. 6. The Ancients 
never enjoined persons newly baptized and penitents to fall 
down before the eucharist and worship it, as 15. now commonly 
done in the Roman Church. 7. The Ancients never allowed 


448 Resolution of questions 


non-communicants to stay and worship the eucharist, as the 
practice now is; which yet had been very proper, had they 
believed the eucharist to be their God. But they used it only 
for communion, not for adoration. 8. The Ancients never used 
to carry the eucharist publicly in processions, to be adored by 
all the people; which is a novel practice in the judgment of 
Krantzius°® and Cassander*7. 9. The Ancients lighted no 
lamps nor candies by day to the eucharist, nor burned incense 
before it, as is now the practice. 10. They made no litle 
images of the eucharist, to be kissed and worshipped as the 
images of Christ. 11. They had no peculiar festival appro- 
priated to its more solemn worship. This is of no longer date 
than Pope Urban IV, who first instituted it, anno 1264, and is 
peculiar only to the Roman Church. 12. The ancient Liturgies 
have no forms of prayers, doxologies, or praises to the eucha- 
rist, as are in the Roman Missal. 13. The adoration of the 
eucharist was never objected by the Heathens to the primitive 
Christians; nor were they reproached, as the Romanists have 


XV. @ 


been since, as ‘eaters of their God.’ 
3 


It is a noted saying of 


Averroes*’, Quando quidem comedunt Christiani quod colunt, 


sit anima mea cum philosophis ! 


Since Christians eat what 


they worship, let my soul rather have her portion among the 


philosophers ! 


56 Metropol. 1. 11. c. 39. (Basil. 
1508. fol. p. 359.) Fertur idem in- 
ter alia salubria constituisse de ve- 
nerabili eucharistia, cujus erat tunc, 
ut nunc, quidam abusus, cum in 
publicum deferretur in diebus Jovis 
per anni circulum. Res, ut prima 
fronte preetenditur, devotioni para- 
ta; sed, ut evidenter claruit, per cre- 
bram ejus ostentationem vilescente, 
que semper ardens et summa de- 
buit esse, reverentia. Constituit 
ergo, ut non in publicum efferretur, 
nisi infra octavam festivitatis, insti- 
tutee ad honorem sanctissime eu- 
charistiz : preesertim quia ejus usus 
a ceelesti Magistro institutus est ad 
esum, non ostentationem. 

ὅ7 Consultat. Sect. de Circumgest. 
(p. 984.) Consuetudo vero qua pa- 
nis eucharistiz in publica pompa 
conspicuus circumfertur, ac passim 
omnium hominum oculis ingeritur, 


This learned philosopher lived about the year 


preeter veterum morem et mentem, 
haud ita longo tempore inducta et 
recepta videtur. Ih enim hoc mys- 
terium in tanta religione ac venera- 
tione habuerunt, ut non modo ad 
ejus perceptionem, sed ne inspectio- 
nem quidem admitterent nisi fide- 
les, quos Christi membra et tanti 
mysteril participatione dignos esse 
existimarent. Quare ante consecra- 
tionem, catechumeni, energumeni, 
peenitentes, denique non communi- 
cantes, diaconi voce et ostiariorum 
ministerio secludebantur. 

58 (This celebrated Arabian phi- 
losopher was born of a noble family 
at Corduba, the capital of the Sara- 
cen dominions in Spain, about the 
middle of the twelfth century. For 
a full account of him, as well as 
of his Works, see Chalmers’s Bio- 
graph. Diction. Lond. 1812. v. 3. 
pp. 165, seqq. Ep. ] 


"δ 5. 


about communicating. 449 
1150, when host-worship began to be practised, which gave 
him this prejudice to the Christian religion. 14. The Christians 
objected such things to the Heathens, as they never would 
have objected, had they themselves worshipped the host; as, 
that it was an impious thing to eat what they worshipped, and 
worship what they ate and sacrificed. Which objections might 
easily have been retorted upon them. 15. The Christians were 
accused by the Heathens of eating infants’ blood in their solemn 
mysteries, but never any mention is made of eating the blood 
of Christ, either in the objection or answer to it. The ground 
of the story arose from the practice of the Carpocratians and 
other heretics®*, and not from the Christians’ eating the blood 
of Christ. 16. Lastly, the Christians never urged the adoration 
of the eucharist in their disputes with the Ebionites and Do- 
cetee, which yet would have been very proper to confute their 
errors, who denied the reality of the flesh of Christ. To these 
arguments of Mr. Daille, Dr. Whitby has added these further. 
1. That the Scriptures and Fathers deride the Heathen deities, 
and say, that we may know they are no Gods, because they 
have no use of their outward senses. 2. Because they are 
made Gods by consecration, and by the will of the artificer, 
part of that matter, which is consecrated into a God, being 
exposed to common uses. 3. Because they were imprisoned in 
their images, or shut up in obscure habitations. 4. Because 
they clothed their Gods in costly raiments. 5. Because they 
might be metamorphosed or changed from one shape to an- 
other. All which might have been retorted upon the Christians, 
had they worshipped the eucharist, without any possibility of 
evasion. Soto°? and Paludanus® own that the whole eucharist, 
substance as well as species, may be vomited up again, or 
voided at the draught. Which to affirm of the real body of 
Christ, the Ancients would have accounted the greatest blas- 
phemy. For these and the like reasons we may safely conclude 
that there was no such practice among the Ancients, as giving 


duobus tomis divisa. Ep.] 


58 Seech.7, s. 10, following. p. 490. 
59 [Dominicus, Ordinis Predi- 
catorum, vir doctissimus, §c. Obiit 
anno 1560. Vid. Bellarmin. de 
Scriptor. Eccles. p. 254. Among 
other works, he wrote Commentaria 


in Quatuor Libros Sententiarum in 


BINGHAM, VOL. V. 


60 [Or Petrus de Palude. He 
flourished between the year 1330 
and 1340. Of his Commentary In 
Quatuor Libros Sententiarum, the 
third and fourth books only are 
exstant. Ep. | 


ot 


The people 
allowed to 
receive the 
eucharist 
into their 
own hands. 


450 Resolution of questions 


divine honour to the host upon presumption of its being the 
real body of Christ, though they treated it as the sacred sym- 
bol and antitype of his body with all imaginable respect and 
veneration. 

To deduce these arguments at their full length would fill a 
volume, and therefore it is sufficient here to have hinted the 
heads of them in this summary account, referring the reader to 
those two learned authors, who have proved every thing they 
say, for fuller satisfaction. 
the ancient Church. 

6. In distributing the elements the people were allowed to 
receive them into their own hands. Which now, since the 
belief of transubstantiation and the adoration of the host came 
in, is severely prohibited in the Roman Church. And this is 
at least another strong presumption, that the Ancients had 
very different sentiments of the eucharist from those which 
now prevail in the Roman Church. As to fact, there is no 
dispute of the matter. The thing is confessed by Baronius 58 
and Morinus 5? and Garsias Loaisa ®, as Daille®! has noted 
out of them. And Bona ® confesses, he cannot tell when the 
contrary custom first came in, but he thinks it very probable 
that it began at the same time that they first brought into the 
Western Church the use of unleavened bread, and wafer-hosts; 
which, as he proves before, was not till the twelfth or thirteenth 
century. But that the reader may not wholly depend upon 
these concessions, I will note a few places in the margin out of 
Tertullian 3, Clemens Alexandrinus®™, Cyprian®, Origen, 


I now go on with the practice of 


XV. 


58 An. 57. n. 149. (t. I. p. 494 ἃ.) 
Dabat sacerdos in manus cujusque 
eucharistiam, quam sic ille cum 
summa reverentia ori admovebat. 
Suppetunt de ea re quam plurima 
testimonia sanctorum patrum, &c. 

59 De Ordinat. part 3. Exercit. 
12. c. 3. tot. (pp. 177 seqq.) Lis, 
que ὅτε, 

60 In C. Tolet. 1. c. 14. (t. 2. p. 
1239 a.) Antiquus ecclesiz mos fuit, 
dare fidelibus eucharistiam in ma- 
nus. 

δ᾽. De Object. Cult. Relig. 1. 2.c. 
20. (p. 299.) Ritum Baronius ipse 
observavit, &c. 

62°Rer. Liturg. 1. 2. ier yee 


(p. 322.) Quod si conjecturis in re 
obscura aliquid tribuere fas est, satis 
mihi probabile videtur, tunc ccepisse 
in Occidente corpus Christi ore ac- 
cipi, cum panis consecrandus ad 
eam formam tenuissimam, qua nune 
utimur, redactus est, &c.—Vid. Va- 
les. Not. in Euseb. 1. 7. 6. το. (v. 1. 
Ῥ. 330. 21. Fideles, qui corpus Do- 
mini manu accepturi erant, lotis 
prius studiose manibus accede- 
bant. 

63 De Cor. Mil. c. 3. (p. 102 a.) 
Eucharistiz sacramentum .... nec 
de aliorum manu quam presiden- 
tium sumimus—De Idolol. c. 7. (p. 
88d.). . Eas manus admovere corpori 


about communicating. 451 


Dionysius Alexandrinus®’, Cyril of Jerusalem, Nazianzen ὅ9, 
Basil7°, Ambrose7!, Austin7, Chrysostom 73, and the Council 
of Trullo74; which I think it needless to repeat at length in a 
matter so plain and uncontested. The very custom of washing 
the hands before communion, in order to receive it, the fre- 
quent admonitions to beware of letting it fall, the allowance of 
private men to carry it home with them and communicate in 
private, the sending it to the sick sometimes by private men, 
which we have spoken of before, do all bear testimony to the 


same practice. 


Domini, quee dzemoniis corpora con- 
ferunt. See n. 75, following. 

64 Stromat. 1. See before, ch. 3. 8. 
35: P- 348. n. 22. 

65 De Lapsis, p. 132. (p. 93. ad 
calc.) Jacens stantibus, et integris 
vulneratus minatur; et, quod non 
statim Domini corpus inquinatis 
manibus accipiat, aut ore polluto 
Domini sanguinem bibat, sacerdoti- 
bus sacrilegus irascitur.—De Pa- 
tient. p. 216, (p. 148 ad calc.) Sit 
fortis et stabilis in corde patientia: 
et nec adulterio sanctificatum corpus 
et Dei templum polluitur, &c.; nec, 
post gestatam eucharistiam, manus 
gladio et cruore maculatur.—FEpist. 
56. [al. 58.] ad Thibaritan. p. 125, 
(p. 258.) Armemus et dexteram gla- 
dio spirituali, ut sacrificia funesta 
fortiter respuat, et eucharistiz me- 
mor, que Domini corpus accepit, 
ipsum complectatur, postea a Do- 
mino, sumptura premium ceelestium 
coronarum. 

66 Hom. 13. in Ex. 

. Ὦ. 47, preceding. 

"ὃ Ap. Euseb. 1. 7. ὁ. 9. See be- 
fore, 8. 3. p. 420. n. 83. 

68 Catech. [23.] Mystag. 5. n. 18. 
[al. 21.] See before, s.5. n. 46, pre- 
ceding. 

69 De Ornat. 
152 a.) 

Οὐδὲ χέρες φρίσσουσιν, ἐπὴν ἐς μύ- 
στιν ἐδωδὴν. 

Τείνεις, αἷς σὺ γράφεις πένθιμον 

ἀγλαΐην ; 

70 Kp. 280. [8]. 93.] ad Cesar. 
Patric. (t. 3. Soa I. p. 268 b.) Kai 


See before, 


Μυϊον. ((. 2. p. 


But all these customs are perfectly antiquated 
and abolished in the Roman Church, 


since the practice of 


yap καὶ ἐν τῇ ἐκκλησίᾳ 6 ἱερεὺς ἐπί- 
δίδωσι τὴν μερίδα, καὶ κατέχει αὐτὴν 
ὁ ὑποδεχόμενος pet ἐξουσίας ἁπάσης, 
καὶ οὕτω προσάγει τῷ στόματι τῇ 
ἰδίᾳ χειρί. 

71 Orat. ad Theodos. ap. Theo- 
dor. 1.5. 6. 18. See afterwards, s. 6, 
the latter part of n. 79, following. 

72 Cont. Lit. Petilian.1. 2. c. 23. 
(t. 9. p. 233 g.)....In cujus mani- 
bus eucharistiam ponebatis, &c.— 
Hom. 26. ex 50. a Sirmond. edit. 
See before, s. 5. n. 45, preceding. 

73 Hom. 21. ad Pop. Antioch. t. 1. 
p- 266. [Bened. Cateches. 2.] (t. 2 
p. 237 a.) ᾿Εννόησον, τί δέχῃ τῇ χειρὶ, 
κιτιλ. --- Hom. 22. p. 286. [Bened. 
Hom. 20. ad Pop. Antioch. } (tees 
p. 206 a.) ᾿Εχθρὸν ἔχεις ; μὴ προσ- 
έλθης" βούλει προσελθεῖν ; καταλ- 
λάγηθι, καὶ τότε προσελθὼν ἅψαι τοῦ 
iepov.—Ibid. p. 290. (ibid. p. 210 c.) 
Μὴ τολμᾷς ἀνίπτοις χερσὶ τῆς ἱερᾶς 
ἅψασθαι θυσίας, k.7..—Ibid. Hom. 
24. p. 316. [Bened. de Bapt. Chri- 
sti.] (ibid. p. 375 c.) Mera πολλῆς 
ovyns....THs ἱερᾶς ταύτης ἁπτώμεθα 
ieee —Hom. 6. [al. 8.] cont. Jud. 

. Ῥ: 549. (t. τ. p. 684 a.) Ποίᾳ 
ἐμὴ τῆς ἱερᾶς ἅψῃ τραπέζης ;—Hom. 
3. in Eph. (t. sae p: 22 d.) Εἰπέ 
μοι, dpa, ἂν ἕλοιο χερσὶν ἀνίπτοις τῇ 
θυσίᾳ προσελθεῖν : οὐκ é @Ye οἶμαι. 

. Εἶτα ἐν τῷ μικρῷ οὕτως ὧν εὖ- 
λαβὴς, ψυχὴν € ἔχων ῥυπαρὰν προσ- 
έρχῃ- καὶ ἅπτεσθαι τολμᾷς.---Π ΟΠ’. 
6. in Seraph. (t. 6. p. 137.) et pas- 
sim. 

74 C. 101. See afterwards, 5. 7. 
n. 88, following. 


Ge 


452 Resolution of questions 


host-worship came in, partly by forbidding the people to touch 
the bread with their own hands, but suffer it to be dropped 
into their mouths, and partly by withdrawing the cup wholly 
from them. Many wise and pretty reasons are used to be 
given for abolishing this ancient custom, as that it is to prevent 
men’s negligence and irreverence and other abuses. But the 
Fathers had much better reasons for allowing it. For then it 
afforded them a noble argument to keep innocent and holy 
hands, free from idolatry, murder, rapine, and extortion, and 
other the like vices, when they must, with those very hands, 
receive the immaculate body and blood of their Lord. ‘A 
man might declaim,’ says Tertullian 7°, ‘all the day long with 
the zeal of faith, and bewail those Christians who work with 
their hands at the trade of making idols for heathen Gods, and 
come immediately from the shop of the adversary to the house 
of God, to lift up those hands to God the Father, which are_ 
the makers or mothers of idols, and stretch forth those hands 
to receive the body of the Lord, that were instrumental in 
carving bodies for devils.’ 

With what eloquence does St. Chrysostom 7° inveigh against 
rapine and bloodshed, and strife and contention, upon this very 
topic? ‘Consider,’ says he, ‘ what thou takest into thy hand, 
and never dare to smite any man: do not disgrace those hands 
which are adorned with so great a gift, by the crime of fight- 
ing and contention. Consider what thou takest into thy hands, 
and keep them free from all rapine and extortion. Consider 


XV. 


75. De Idolol. c. 7. (p.88 ς.) Tota 
die ad hance partem zelus fidei per- 
orabit, ingemens Christianum ab 
idolis in ecclesiam venire, [de ad- 
versaria officina in Domum Dei] 
attolere ad Deum Patrem manus 
matres idolorum, his manibus ado- 
rare, que foris adversus Deum a- 
dorantur, eas manus admovere cor- 
pori Domini, que dzemoniis corpora 
conferunt.—Conf. de Spectac. c. 25. 
See before, ch. 4. p. 392. n. 71.— 
Cypr. Ep. 56. al. 58. ad Pleb. Thi- 
baritan. p. 125. See before, the third 
member of n. 65, preceding. 

76 Hom. 21. ad Pop. Antioch. f 
I. p. 266. [Bened. Cateches. Bet 
2. p. 237 ἃ.)--Ἐννόησον τί δέχῃ τῇ 


χειρὶ, καὶ μηδέποτε ἀνάσχῃ τυπτῆσαί 
τινα, μηδὲ τὴν τοσούτῳ τιμηθεῖσαν 
δώρῳ καταισχύνῃς τῇ τῆς πληγῆς ἁ- 
μαρτίᾳ. ᾿Εννόησον τί δέχη τῇ χειρὶ, καὶ 
καθαρὰν αὐτὴν πλεονεξίας καὶ ἅρπα- 
γῆς πάσης διατήρησον" λογίσαι, ὅτι 
οὐ τῇ χειρὶ δέχῃ μόνον, ἀλλὰ καὶ τῷ 
στόματι προσάγεις, καὶ καθαρὰν φύ- 
λαττε τὴν γλῶτταν αἰσχρῶν καὶ ὑ- 
βριστικῶν ῥημάτων, βλασφημίας, € ἐπι- 
ορκίας, καὶ τῶν ἄλλων τῶν τοιούτων 
amdvrev.—Conf. Hom. 31. de Na- 
tal. Christ. t. 5. p. 479. (ibid. pp. 
364 .e. 5666.) Μέλλοντες προσιέναι τῇ 
φρικτῇ καὶ θείᾳ ταύτῃ τραπέζῃ, μετὰ 
φόβου καὶ τρόμου τοῦτο ποιεῖτε. 

μὴ θορυβοῦντες, μηδὲ πῶ ν- 
μηδὲ ὠθοῦντες τοὺς πλησίον, κ. τ. A. 


a 


453 


about communicating. 


that thou not only takest it in thy hands, but puttest it to 
thy mouth ; therefore keep thy tongue pure from all filthy and 
contumelious words, from bla She perjury, and all such 
kinds of evil discourse.’ So again77, reproving those who, in 
time of sickness, went to the Jews to get charms and amulets 
to cure their distemper, he asks them, ‘ What apolog ry they 
would make to Christ for thus flying to his enemies in their 
distress? How they could call upon him in their prayers? 
With what conscience they could come into the church? With 
what eyes they could look upon the priest? With what hands 
they could touch the holy table?’ And in another place 78, 
repressing the people’s fury against Eutropius, (who, having 
procured a law to be made against men’s taking sanctuary at 
the altar, was himself not long after, by falling under the 
emperor’s displeasure, forced to fly thither for refuge; and 
then some of the people clamoured against him with revengeful 
thoughts, and cried out, it was but just that he should suffer 
the effects of his own law;) to suppress the people’s anger in 
this case, and incline them to thoughts of mercy and pardon, 
he asks them, ‘ How otherwise they could take the sacrament 
into their hands, when sermon was done, and say that prayer 
which commands them to beg of God that he would forgive 
them their trespasses, as they forgave them that trespassed 
against them, if they persisted to call for justice upon their 
enemy 2’ 

These are handsome turns of eloquence, grounded upon this 
innocent and pious custom of the people’s taking the sacrament 
into their own hands, and they had often their due weight and 
foree even upon the greatest minds, as may appear from the 
effect of that speech which St. Ambrose made to the Emperor 
Theodosius, when he had caused seven thousand men to be 
slaughtered without any formal trial at Thessalonica. St. Am- 
brose met him as he was entering the church, and thus accosted 


77 Hom. 6. [Savil. 5. Bened. 8.] 
cont. Jud. Ὁ. 1. p. 539. (t. I. p. 684 
a.) Πῶς ἀπολογήσῃ τῷ Χριστῷ: πῶς 


78 Hom. in Eutrop. t. 4. p. 554- 
(b. t. 3. p. 385.) Πῶς δὲ, τοῦ θεάτρου 


τούτου λυθέντος, ὑμεῖς μυστηρίων 


αὐτὸν καλέσεις ἐν ταῖς εὐχαῖς : ποίῳ 
συνειδότι λοιπὸν ἐπιβήσῃ τῆς ἐκκλη- 
σίας: ποίοις ὀφθαλμοῖς ἐκεῖ ὄψει τὸν 
ἱερέα ; ποίᾳ χειρὶ τῆς ἱερᾶς ἅψῃ τρα- 
πέζης; 


ἅψεσθε, καὶ τὴν εὐχὴν ἐρεῖτε ἐκείνην, 
δι ἧς κελευόμεθα λέγειν, ‘Ades ἡμῖν, 
καθὼς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέ- 
ταις ἡμῶν, τὸν ὑμῶν ὀφειλέτην ἀπαι- 
τοῦντες δίκην ; 


454 Resolution of questions 


him 79: ‘With what eyes wilt thou behold the house of our 
common Lord? With what feet wilt thou tread his holy pave- 
ment’ Wilt thou stretch out those hands, yet dropping with 
the blood of that unjust slaughter, and with them lay hold of 
the mest holy body of the Lord? Wilt thou put the cup of 
that blood to thy mouth, who hast shed so much blood by the 
hasty decree of an angry and impetuous mind?’ This just 
reproof of the pious bishop, so handsomely addressed to the 
emperor, made such a deep impression on his mind, that it 
melted him into tears, and made him refrain from church as a 
penitent, till by way of satisfaction, among other things, by 
St. Ambrose’s direction, he made this good law, ‘that no 
sentence of death or proscription for the future should be 
executed till thirty days after its promulgation, that reason, 
and not passion, might judge of the equity and reasonableness 
of it.’ Such brave speeches and such worthy effects did that 
ancient pious custom minister the occasion to of old, which is 
now laid aside in the Roman Church, and changed into another 
custom, that has neither precedent nor use; serving only to 
feed superstition, and keep men under the monstrous and 
inveterate prejudices of transubstantiation, which this innocent 
rite served in some measure to keep out of the minds of men 
in the primitive Church. ᾽ 
Whether 7. It is further observable, that in this case no distinction 
the same : Ξ 
custom was Was made between men, women, and children, but all received 
observed in into their own hands, who were capable of so doing. Only in 


delivering it ἡ 
towomen the latter end of the sixth century we find a rule made about 
aoe women, that they should not receive it in their bare hand, but 


in a fair linen cloth. Some think this as ancient as St. Austin’s 
time, because in one of the sermons De Tempore*°, that go 
under his name, there is mention made of it. For there it 1s 


XV. 


79 Ap. Theodoret. 1. 5. c. 18. (ν. τὸν τοῦ θυμοῦ λόγον ἐκχέας παρανό- 
3. Ρ. 215. 43.) Ποίοις τοίνυν opOad- μως αἷμα ; 
μοῖς ὄψει τὸν τοῦ κοινοῦ Δεσπότου 80 Serm. 252. [8]. Serm. 229. ap- 


νεών; ποίοις δὲ ποσὶ τὸ δάπεδον ἐκεῖνο 
πατήσεις τὸ ἅγιον ; πῶς δὲ τὰς χεῖρας 
ἐκτενεῖς, ἀποσταζούσας ἔτι τοῦ ἀδίκου 
φόνου τὸ αἷμα; πῶς δὲ τοιαύταις ὑ- 
ποδέξῃ χερσὶ τοῦ Δεσπότου τὸ πανά- 
ylov σῶμα; πῶς δὲ τῷ στόματι προσ- 
οίσεις τὸ αἷμα τὸ τίμιον, τοσοῦτον διὰ 


pend.] (t. 5. append. p. 376 g.) 
Omnes viri, quando communicare 
desiderant : [al. ad altare acces- 
suri sunt] lavant manus suas et 
omnes mulieres [nitida] exhibent 
linteamina, ubi corpus Christi ac- 
cipiant. 


7. 


about communicating. 


said, it was customary for men to wash their hands when they 
communicated, and for women to bring their little linen cloths 
to receive the body of Christ. But, as many of these Ser- 
mons are spurious, so this in particular is sometimes ascribed 
to other authors, and therefore no weight can be laid upon 
it. However the Council of Auxerre 51 in France, anno 590, 
[or 578, according to some authorities,] made a rule, ‘ that 
no woman should receive the eucharist in her bare hand.’ 
But after what manner she should receive it in her hand, 
is not said. A great many learned persons think that an- 
other canon 53 in that Council orders them to receive it in a 
linen cloth, because there is mention made of women’s wearing 
a dominicale when they communicate: which they interpret 
a linen cloth upon their hand. So not only Baronius, and 
Binius, and Sylvius, but also Bona 58, and Habertus 51, and 
even Mabillon 85, and Vossius 56, understand it. But Baluzius 57, 
who is often more sagacious than the rest in telling the mean- 
ing of hard words, says, it means only the women’s veil, which 
they were obliged to wear upon their heads by ancient canons, 
conformable to the rule of the Apostle. And for this he 
quotes an ancient Collection of Canons, where in the Council 
of Mascon the dominicale is expressly styled the veil which 
the women wore upon their heads at the communion. So that 
whatever covering the women used for their hands, when they 

81 C. 36. (t. 5. p. οὔθ d.) Non 
licet mulieri nuda manu eucha- 
ristiam accipere. 


82 C. 42. (ibid. p.g61 a.) Una- 
queque mulier, quando communi- 


85 De Liturg. Gallican. 1. 1. 6. 5. 
n. 25. (p. 52.) Mulieres tamen linteo 
dominicali utebantur, ut notum est 
ex canone 42. Concilii Antissiodo- 
rensis. 


cat, dominicalem suum habeat. Quod 
si qua non habuerit, usque in alium 
diem Dominicum non communicet. 

= oRer..Liture) leaiec1 78 nee 2. 
(p. 321.).... Notandum est, in sus- 
ceptione eucharistiz inter viros et 
mulieres discrimen aliquod fuisse : 
nam viri nuda manu, mulieres 5π0- 
jecto linteolo, quod dominicale dice- 
batur, lam accipiebant. Sic sta- 
tutum legimus in Concilio Antis- 
siodorensi, c. 36. Non licet, &c. et 
c. 42. Ut wnaqueque mulier do- 
minicale suum habeat, &c. 

84 Archierat. part. 10. observ. 8. 
(p. 264.) Linteamen illud dominica- 
lis nomine donatum apud Gallos. 


86 Thes. Theolog. disput. 21. de 
Symb. Cen. Dom. quest. 3. p. 477- 
(t. 6. p. 436. thes. 5.) Videtur Con- 
cilium illud [Antissiodorense] velle, 
ut feemine eucharistiam in mundo 
linteo acciperent : quod linteum esse 
vocatum dominicale, colligunt viri 
eruditi ex sequentibus canonis 42. 
verbis, Unaqueque mulier, quando 
communicat, dominicale suum habeat, 

ee 

87 Not. in Gratian. caus. 33.q. 3. 6. 
19.(Oper. Ant. Augustin. t.3.p. 210. 
col. dextr.) Si mulier communicans 
dominicale suum super caput suum 
non habuerit, usque ad alium diem 
Dominicum non communicet. 






| 


456 Resolution of questions XV. ¥g 


received the communion, it is plain it was a different thing 
from the dominicale. 

The Council of Trullo%s speaks of some in the Greek Church 
who would not receive the sacrament in their hands, but in 
some little instrument of gold or other precious material, out 
of a pretended reverence to it; but they condemn and forbid it 
as a superstitious practice; ordering all persons to receive the 
communion in their own hands, set in the form of a cross, as is 
appointed in Cyril’s Catechisms’9, and some others before 
them: and for those that pretended to bring those little 
trinkets to receive the communion with, they order them to be 
rejected, as persons who preferred inanimate matter to the 
living image of God. And withal they threaten suspension to 
any priest that shall admit any communicants to receive in 
such manner. By which it is plain no alteration was as yet 
allowed in this matter in the Greek Church. 

8. The next thing observable is, that the priest, in delivering 

rist usually : 3 

delivered to the elements to the people, used a certain form of words, to 

ses ae which the people answered Amen! The form at first seems to 
The body of Christ ! and, The 


The eucha- 


tain form of have been no more than this: 


mone they blood of Christ 1 to each of which the people subjoined Amen! 
answered ‘Tertullian 9° is thought to refer to this, when he asks a 
Amen ! 


Christian, who was used to frequent the Roman theatres, 
‘How he could give testimony to a gladiator with that mouth 
wherewith he was wont to say Amen! in the holy mysteries ?” 
But that may refer as well to the Amen! which they used at 
the end of the great consecration prayer as to this form at the 
pee However Cornelius, bishop of Rome, not long after 
speaks expressly of it. For he®! says, Novatian was used to 


88 C. 101. (t. 6. p. 1186 a.) Εἴ τις 
τοῦ ἀχράντου σώματος μετασχεῖν ἐν 
τῷ τῆς συνάξεως βουληθείη καιρῷ, καὶ 
ἔμπροσθεν αὐτοῦ τῇ μετουσίᾳ γεν- 
έσθαι, τὰς χεῖρας χρηματίζων εἰς τύ- 
πον σταυροῦ, οὕτω προσίτω, καὶ δέ- 
χέσθω τὴν κοινωνίαν τῆς χάριτος. 
Τοὺς γὰρ ἐκ χρυσίου ἢ ἄλλης ὕλης 
ἀντὶ χειρός τινα δοχεῖα κατασκευά- 
ζοντας πρὸς τὴν τοῦ θείου δώρου ὑ ὑπο- 
δοχὴν, καὶ δι αὐτῶν τῆς ἀχράντου 
κοινωνίας ἀξιουμένους, οὐδαμῶς προσ- 
ιέμεθα, ἁ ὡς προτιμῶντας τῆς. τοῦ Θεοῦ 
εἰκόνος τὴν ἄψυχον ὕλην καὶ ὑποχεί- 


βίον. Εἰ δέ τις ἁλῷ τῆς ἀχράντου κοι- 
νωνίας μεταδιδοὺς ᾿ τοῖς τοιαῦτα δοχεῖα 
προσφέρουσιν, καὶ αὐτὸς ἀφοριζέσθω, 
καὶ ὁ ταῦτα ἐπιφερόμενος. 

89 Catech. [23.] Mystag. 5.n. 18. 
[αἱ 21:) See before, 8: 5 ma aos 
preceding. 

90 De Spectac. c. 25. (p. 83 c:) 
Quale est....ex ore, quo Amen! in 
sanctum protuleris, gladiatori τ 
monium reddere? 

9! Ap. Euseb. 1. 6. ς. 05. ἔν τ: p: 
315. 3. ) Ποιήσας γὰρ τὰς προσφορὰς. 
καὶ διανέμων ἑκάστῳ τὸ μέρος, καὶ 


about communicating. 457 
make the people of his party swear by the body and blood of 
Christ, when he delivered the eucharist to them, that they 
would not forsake his party and go over to Cornelius. ‘ So,’ 
says he, ‘every man, instead of saying Amen! when he takes 
the bread, is eae to say, L will not return to Cornelius. 
The Author of the Constitutions speaks of the form in this 
manner: ‘ Let the bishop give the oblation, saying, The body 
of Christ ! and let the receiver answer Amen! Let the deacon 
hold the cup, and when he gives it say, The blood of Christ, 
the cup of life! and let him that drinks it say Amen!’ So 
St. Cyril bids his communicant receive the body of Christ, 
and say Amen! And St. Ambrose, ‘ The priest says to thee, 
The body of Christ! and thou answerest Amen!’ The lke 
as to the people’s answering Amen 1 is noted by St. Austin % 
as the general practice of the whole world. And so by St. 
Jerom®®, Leo Magnus%, and many others. 

By the time of Gregory the Great the form of delivery was 
a little enlarged: for then9’ they said, The body of owr Lord 
Jesus Christ preserve thy soul! And by the time of Alcuin 99 


ἐπιδιδοὺς τοῦτο ὀμνύειν ἀντὶ τοῦ εὐ- 54.).... Post consecrationem san- 





λογεῖν τοὺς ταλαιπώρους ἀνθρώπους 
ἀναγκάζει, κατέχων ἀμφοτέραις ταῖς 
χερσὶ τὰς τοῦ λαβόντος, καὶ μὴ ἀφεὶς, 
ἔστ᾽ ἂν ὀμνύοντες εἴπωσι ταῦτα τοῖς 
γὰρ ἐκείνου χρήσομαι λόγοις" ᾿ ‘Opoody 
μοι κατὰ τοῦ σώματος καὶ τοῦ αἵματος 
τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, 
μηδὲ ποτέ με καταλιπεῖν καὶ ἐπιστρέ- 
wat πρὸς Κορνήλιον" καὶ 6 ἄθλιος 
ἄνθρωπος οὐ πρότερον γεύεται, εἰ "μὴ 
πρότερον αὐτῷ καταράσαιτο᾽ καὶ ἀντὶ 
τοῦ εἰπεῖν λαμβάνοντα τὸν ἄρτον 
ἐκεῖνον τὸ ᾿Αμὴν, Οὐκέτι ἀνήξω πρὸς 
Κορνήλιον λέγει. 

92 1. 8: 6. 13. (Cotel. v. 1. p. 405.) 
ὋὉ μὲν ἐπίσκοπος διδότω τὴν προσφο- 
ρὰν, λέγων, Σῶμα Χριστοῦ" καὶ 6 δε- 
χόμενος λεγέτω, ᾿ Αμήν" ὁ δὲ διάκονος 
κατεχέτω τὸ ποτήριον, καὶ ἐπιδιδοὺς 
λεγέτω, Αἷμα Χριστοῦ, ποτήριον ζωῆς" 
καὶ ὁ πίνων λεγέτω, ᾿Αμήν. 

93 Catech. Mystag. 5. n. 18. 
before, s. 5. n. 46, preceding. 

94 De Sacrament. 1. 4. c. 5. (t. 2. 
Pp. 372 Ὁ. n. 25.) Dicit tibi sacerdos, 

orpus Christi! et tu dicis, Amen! 
id est, Verum !—De Initiatis, [al. de 
Mysteriis, c.g. (ibid. p. 340 a. n. 


See 


guls nuncupatur. Et tu dicis, Amen! 

95 Cont. Faust. 1. 12. c. 10. (t. 8. 
p. 231 f.) Habet enim magnam vo- 
cem Christi sanguis in terra, cum 
eo accepto ab omnibus gentibus re- 
spondetur, Amen ! 

% Ep. 62. [8]. 82.] ad Theophil. 
(t.1. p. 510 a.) Qua conscientia ad 
eucharistiam Christi accedam et re- 
spondebo Amen! dum de caritate 
dubitem porrigentes ? 

97 Serm. 6. [8]. gt. c. 3.] de Je- 
jun. Sept. Mens. (t. 1. p. 356. lin. 
ult.) Sic sacree mensz communicare 
debetis, ut nihil prorsus de veritate 
corporis Christi et sanguinis ambi- 
gatis. Hoc enim ore sumitur, quod 
fide creditur; et frustra a illis 
Amen! respondetur, a quibus con- 
a id, quod accipitur, disputatur. 

8 Vid. Ioan. Diacon. Vit. Greg. 
M. τ 2. ap. Bon. Rer. Liturg. 1. 2. 6. 
17. 8. 3. (p. 320.) (Oper. Greg. toa 
p. 58 d.) Corpus Domini nostri Jesu 
Christi conservet animam tuam ! 

99 De Offic. ap. Bon. ibid. (p. 
320.) Corpus Domini nostri Jesu 
Christi custodiat te in vitam eter- 


458 Resolution of questions 


and Charles the Great it was augmented into this form, The 
body of our Lord Jesus Christ preserve thy soul unto ever- 
lasting life! Which is much the same with the former part 
of that which is now used in our Liturgy. The Scotch Liturgy 
also orders the people to answer Amen! which, we see, is 
conformable to ancient practice. The Romanists generally 
draw this answer of the people into an argument for transub- 
stantiation. Because saying Amen 1 implies as much as the true 
body of Christ. But they might as well argue that the bread 
is transubstantiated into the bodies of the people, and that 
they too are but one proper, substantial, true numerical body 
with their Lord; because St. Austin! says, this is one meaning 
of the body of Christ, to which, when the priest spake it, they 
answered Amen! ‘Ye answer Amen!’ says he, ‘to what ye 
are, that is, the body of Christ, and by your answer subscribe 
to the truth of it. Thou hearest the priest say, The body of 
Christ ! and thou answerest Amen! Be thou a member of the 
body of Christ, that thy Amen! may be true. In another 
place? he says, it denoted ‘ their belief of the reality of Christ's 
suffering for them, that his blood was truly shed for their 
sakes, and that they made profession of this by saying Amen i 
This is true’ And again®: ‘ Christ shed his blood upon the 
cross for our sakes: and ye, who are communicants, know what 
testimony ye bear to the blood which ye receive: 
Amen ! to it. 


for ye say 
Ye know what that blood is which was shed for 
So that in whatever 
sense we take it, there is no necessity of making 


many, for it is the remission of sins.’ 
it to signify 


XV. ¥ 


nam.—Conf. Helgald. in Vita Ro- 
berti, regis Galliz. (ap. Bon. ibid. p. 
320. col. dextr.) A dante sacerdote 
dicitur, Corpus Domini nostri Jesu 
Christi sit tibi salus anime et cor- 
poris ! 

1 Serm. ad Infant. ap. Fulgent. 
de Bapt. Aithiop. c. 11. (ap. Bibl. 
Max. t. 9. p.178 a. 8.) Ad id quod 
estis, Amen! respondetis, et respon- 
dendo subsceribitis. Audis enim cor- 
pus Christi! et respondes, Amen ! 
Esto membrum corporis Christi, ut 
verum sit Amen tuum. 

2Serm. de Quart. Fer. 5. Cult. 
Agri) Domi. 6:5. ἡ Ὁ Ρ᾽ 517. (Ὁ 


p. 599 6.) Quid dicit omnis homo 
[terra] quando accipit sanguinem 
Christi? Amen! dicit. Quid est 
Amen? Verum est. Quid est ve- 
rum? Quia fusus est sanguis 
Christi. 

3 Serm. 29. de Verb. Apost. t.1o. 
p. 150. [al. Serm. 181.] (t. 5. p. 869 
c.) In ipsa enim cruce, id est, in 
ipsa tendicula pro nobis sanguinem 
fudit: et nostis fideles quale testi- 
monium perhibeatis sanguini quem 
accepistis. Certe enim dicitis Amen! 
Nostis qui sit sanguis, qui pro mul- 
tis effusus est in remissionem pecca- 
torum. 


about communicating. 4.59 


a corporeal and substantial presence, which it is certain St. 
Austin never thought of. 

9. It is here proper, before we pass on, to make a just How Nova- 
reflection upon the horrible abuses of the communion com- eens 
mitted by some against the true end and design of it, which ao es 
was intended by Christ to represent our union with himself to wicked 
and one another, but wicked men made use of it to base ends PUTPOS*: 
and purposes. We have already? heard how Novatian abused 
it to strengthen his schism, and bind men over by an oath 
upon it, that they would not desert his interest and party. 

And it was a like abuse that was some time allowed in the 
superstitious times of Popery under the general notion of many 
other superstitious practices called canonical purgations. 
Which was, that when any one was suspected of a crime, he 
was to purge himself by taking the sacrament upon it. Gra- 
tian cites a canon out of the Council of Worms? to this pur- 
pose: ‘ Whereas it often happens that thefts are committed in 
monasteries, and they that commit them are not known: we 
therefore order, that when the brethren are to purge them- 
selves of such suspicions, mass shall be celebrated by the abbot, 
or some other appointed by him, and when it is ended, every 
one of them shall communicate, saying these words, Let the 
body of Christ be my purgation this day.’ But though this 
was allowed by a Council, it 1s justly reckoned a great abuse 
by all sober men. Antonius Augustinus’, in his Emendations 
upon Gratian, passes this censure upon it, ‘that it is to be 
ascribed to the great corruption and filth of the times which 
allowed it.’ For even, as the old glosser upon Gratian® ob- 
serves, ‘the communion was not to be given to suspected 
persons :’ as he proves from other laws, particularly the Extra- 


3 See before, s. 8. n. gi, preced- 
uae: 

4 C. 15. ap. Gratian. caus. 2. 
quest. 5. 6. 23. (t.1. p. 651. 62.) 
Sepe contingit, ut in monasteriis 
furta perpetrentur, et, qui heec com- 
mittant, ignorentur. Idcirco statui- 
mus, ut quando ipsi fratres de tali- 
bus se expurgare debuerint, missa 
ab abbate celebretur, vel ab aliquo, 
cui ipse abbas preceperit, prasenti- 
bus fratribus : et sic expleta missa, 


omnes communicent in hee verba; 
Corpus Domini sit mihi ad probatio- 
nem hodie ! 

5 De Emendat. Gratian. 1.1. Dia- 
log. 15. (p- 172.) - . Sed hee om- 
nia sunt illorum temporum sordibus 
ascribenda. 

6 Glossa. in: loc. (t. 12: \p. O51. 
not. c.) Huic capiti est derogatum, 
quia suspectis non est danda eucha- 
ristia, 


Proper 
Psalms for 
the occa- 


460 Resolution of questions 


vagant De Purgatione Canonica, cap. Cum dilectis. And 
therefore he says, this canon in Gratian was of no force, bemg 
disannulled in law. So that we need not scruple to call this a 
great abuse of the holy communion, though it had synodical 
authority some time to enjoin the practice of it. I know 
nothing hardly that exceeds it under pretence of religion, 
unless it be that more horrible abuse, which Baronius7 himself 
relates out of the Greek historians, concerning Pope Theodore 
and the Roman Council, anno 648, who, in their censure of 
Pyrrhus and Paulus, the Monothelite heretics, took blood out 
of the cup, and mingled it with ink, and therewith subscribed 
their condemnation. An unparalleled instance of intemperate 
zeal, for which there was neither law nor example in the 
Roman Church, as Baronius confesses, nor any instance like it, 
save one in the Greek Church, when Ignatius in the Council 
of Constantinople, anno 869, made use of the blood in the 
sacred cup instead of ink, to condemn his adversary Photius, 
as Baronius® also tells us out of Nicetas in his Life of 
Ignatius. 

But I pass over these horrible abuses, more becoming Draco 
and his sanguinary laws than the pens and practices of Chris- 
tian bishops, and go on with the more innocent practices of the 
primitive Church. 

10. During the time of communicating, while the elements 
were distributed to the people, it was usual in most places for 


XV. 


7 An. 648. n. 15. ex Theophane. 
(t. 8. p. 391 a.) Pyrrhus cum Roma 
discessisset, et Ravennam pervenis- 
set, ut canis ad vomitum suum re- 
versus est. Quo Papa Theodorus 
comperto, plenitudine convocata ec- 
clesiz, ad sepulchrum verticis Apo- 
stolorum accessit, et divino calice 
expostulato, ex vivifico sanguine in 
atramentum stillavit, et ita propria 
manu depositionem Pyrrhi excom- 
municati facit. Hane excommuni- 
cationem Pyrrhi tune per Theodo- 
rum Papam Rome factam annales 
[‘Theoph. 20. Heracl. Imper.] ha- 
bent. Sed de sanguine Christi ex 
calice distillato in atramentum, in 
signum maledictionis et damnationis 
zeternz, in ritibus sacris ecclesiz 
Romane haud aliqua hujusmodi de 


his reperitur esse preescripta lex, vel 
factum ipsum aliquo alio, quod scia-~ 
mus, declaratum exemplo. 

8 An. 869. n. 47. (t. 10. p. 416 d.) 
Hic non pretermittendum, quod 
habet Nicetas in Vita Ignatu, epi- 
scopos subscribentes damnationi 
Photii, in majorem hominis detesta- 
tionem (quod factum legimus in 
damnatione Pyrrhi pseudopatriarchee 
Monothelite) intinxisse calamum in 
sacrum sanguinem Christi. Ait e- 
nim: Subscribunt autem hujusmodi 
damnationi non simplici atramento 
facto chirographo, sed, horrendum 
dictu, ut ab his, qui id norunt, ac- 
cepi, ipso videlicet Salvatoris san- 
guine calamum tingentes ita damna- 
runt Photium. Hee Nicetas. 


461 


about communicating. 


the singers or all the people to sing some Psalm suitable to the 
occasion. The author of the Wonsuiuurons 9 prescribes the 
thirty-third Psalm, which in our division is the thirty-fourth, 
for this purpose, “I will bless the Lord at all times, his praise 
shall be always in my mouth.” Which was chiefly sung upon 
the account of those words relating to the sacrament, “ O taste 
and see that the Lord is gracious, &e.” For so St. Cyril more 
plainly declares when !° he says, ‘After this you hear one 
singing with a divine melody, and exhorting you to partake of 
the holy mysteries, and saying, O taste and see that the Lord 
is gracious!’ St. Jerom?! seems also to intimate that they 
sung both this and the forty-fifth Psalm, when he says, ‘ They 
received the eucharist always with a good conscience, hearing 
the Psalmist sing, ‘‘ O taste and see iat the Lord is gracious ! Ἔ 
and singing at him, “ My heart is inditing of a good matter, I 
speak of the things which I have made unto the King!” (This 
being a Psalm peculiarly setting forth the praises of Christ, 
and the affection of the Church toward him;) “ Hearken, Ὁ 
daughter, and consider, incline thine ear, forget also thine 
own people and thy father’s house: so shall the King have 
pleasure in thy beauty; for he is thy Lord God, and worship 
thou him Τ᾿ 

In Africa they seem to have delighted much in this custom, 
insomuch that when one Hilarius 13, a tribune, railed against it 
and all other singing of psalms at the altar, St. Austin wrote a 
book particularly in vindication of it, which is now lost, but he 


mentions it in his Retractions 19. 


38. δ: τὸς (Cotel. vir. P- 405.) 
Ψαλμὸς δὲ λεγέσθω τριακοστὸς τρί- 
τος, ἐν τῷ μεταλαμβάνειν πάντας τοὺς 
λοιπούς. 

10 Catech. [23.] Mystag. 8: ἢ. 17. 
[al. 20. (p. 331 b.) Mera ταῦτα ἀκού- 
ετε τοῦ ψάλλοντος. μέτα μέλους θείου, 
προτρεπομένου ὑμᾶς εἰς τὴν κοινωνίαν 
τῶν ἁγίων μυστηρίων, καὶ λέγοντος, 
Τεύσασθε καὶ ἴδετε, ὅτι χρηστὸς ὁ 
Κύριος. 

11 Kp. 28. [8]. 71.] ad Lucin. Bee- 
ticum. (t. 1. p. 432 e.), Utinam pos- 
simus eucharistiam absque condem- 
natione nostri, et pungente consci- 
entia,semper accipere, et Psalmistam 
audire dicentem, Gustate et videte, 


And both he and Tertullian 


quoniam suavis est Dominus ; et cum 
eo canere, Hructavit cor meum ver- 
bum bonum. .... Audi, filia, et vide, 
et inclina aurem tuam, et obliviscere 
populi et domus patr is tut. Kt con- 
cupiscet Rex decorem tuum, quoniam 
apse est Deus, Dominus tuus: tneurva 
te ev. 

12 [In Editis scribitur Hilarius et 
Hilarium. In MSS. vero Hilarus et 
Hilarum, ut imprimi curavimus. 
Ed. Bened in loc. Ep.] 

19} CARE (ba Eee Pa “το 
Morem, qui tunc esse apud Cartha- 
ginem coeperat, ut hymni ad altare 
dicerentur de Psalmorum libro, sive 
ante oblationem, sive cum distri- 


sion usually 
sung while 
the ‘people 
were com- 
municating. 


462 Resolution of questions AV. 
seem to intimate that among other Psalms they sung the one 
hundred and thirty-third, “ Behold how good and joyful a 
thing it is, brethren to dwell together in unity.” For Tertul- 
lian 11 says they were used to sing this Psalm when they supped 
together ; by which most probably he means the Lord’s supper. 
And St. Austin!» says ‘it was a Psalm so noted and well known 
by its constant use, that they who knew nothing of the Psalter 
could repeat that Psalm, as having often heard it sung,’ probably 
at the altar. And he seems to say 16 that they sung the thirty- 
third Psalm upon the same occasion. For he says expressly 
they sung it daily, “I will bless the Lord at all times, his 
praise shall ever be in my mouth.” Which, considering how 
many writers before speak of it as sung at the distribution of 
the elements, it is probable St. Austin means the same, that it 
was sung daily at the altar. St. Chrysostom says they sung 
the hundred and forty-fifth Psalm upon this occasion, chiefly 
upon the account of those words in it, “ The eyes of all wait 
upon thee, and thou givest them their meat in due season.” 
For he interprets this of their spiritual meat at the Lord’s 
table. ‘This Psalm,’ says he”, “ is diligently to be noted: for 
this is the Psalm which has these words, which they that are 


bueretur populo quod fuisset obla- 
tum, maledica reprehensione ubi- 
cunque poterat lacerabat..... Huic 
respondi....et vocatur liber ipse 
Contra Hilorium [s. Hilarum}. 

De, Jejun. Ὁ: 15. (ρ. 552 8.) 
Vide quam bonum et quam jucun- 
dum habitare fratres in unum. Hoc 
tu psallere non facile nosti, nisi quo 
tempore cum compluribus ccenas. 

19 Wn Ea gore 6208 (ited 
1484 a.) Psalmus brevis est, aaa 
valde notus et nominatus. Ecce 
quam bonum et quam jucundum, &c. 
Ita sonus iste dulcis est, ut et, qui 
psalterium nesciunt, ipsum versum 
cantent. 

16 Ibid. p. 630. (p. 1486 f.) Im- 
pletum est in eo, quod quotidie can- 
tamus, si et_moribus consonemus ; 
Benedicam Dominum in omni tem- 
pore, semper laus ejus in ore meo. 

7 In Ps. 144. t. 3. Ρ. 594. (t. 5. 
p. 466 6.) Mera ἀκριβείας τούτῳ μά- 
λιστα προσέχειν ἄξιον τῷ ψαλμῷ" 


οὗτος γάρ ἐστιν ὃ τὰ ῥήματα ἔχων 
ταῦτα, ἅπερ οἱ μεμυημένοι συνεχῶς 
ὑποψάλλουσι, λέγοντες, Οἱ “ὀφθαλμοὶ 
πάντων εἰς σὲ ἐλπίζουσι, καὶ σὺ δίδως 
τὴν τροφὴν αὐτῶν ἐν εὐκαιρίᾳ" ὁ γὰρ 
γενόμενος υἱὸς, καὶ τραπέζης ἀπολαύων 
πνευματικῆς, δοξάζειν δίκαιος ἂν εἴη 
τὸν Πατέρα" Υἱὸς γάρ, φησι, δοξάζει 
τὸν πατέρα, καὶ δοῦλος τὸν κύριον αὐ- 
τοῦ φοβηθήσεται" γέγονας υἱὸς, καὶ 
τραπέζης ἀπολαύων πνευματικῆς, σι- 
τούμενος τὰς σάρκας καὶ τὸ αἷμα τὸ 
ἀναγεννῆσάν σε, ἀποδίδου τοίνυν τῆς 
τοσαύτης εὐεργεσίας τὴν ἀμοιβὴν, καὶ 
δόξαζε τὸν τοιαῦτα “παρεσχηκότα" καὶ, 
ἀναγινώσκων τὰ ῥήματα, ῥύθμιζέ σου 
τὴν γνώμην πρὸς τὰ λεγόμενα, καὶ λέ- 
γῶν, Ὑψώσω σε ὁ Θεός μου, 6 Βασι- 
λεύς μου, πολλὴν ἐπιδείκνυσο τὴν oi- 
κείωσιν, ἵνα καὶ περὶ σοῦ λέγῃ ὁ Θεὸς, 
ὥσπερ καὶ περὶ τοῦ ᾿Αβραὰμ, καὶ τοῦ 
᾿Ισαὰκ, καὶ τοῦ ᾿Ιακώβ᾽ ᾿Εγὼ ὁ Θεὸς 
᾿Αβραὰμ, καὶ ὁ Θεὸς Ἰσαὰκ, καὶ 6 
Θεὸς ᾿Ιακώβ. 


§ 10. 


about communicating. 463 


initiated in the holy mysteries sing continually in concert, 
saying, “ The eyes of all wait upon thee, and thou givest them 
their meat in due season.” For he that is made a son, and 
partaker of the spiritual table, does justly give glory to his 
father. Thou art a son, and partaker of the spiritual table ; 
thou feedest upon that flesh and blood which regenerated thee : 
therefore give thanks to him that vouchsafes thee so great a 
blessing, glorify him who grants thee these favours: when 
thou readest the words, compose and tune thy soul to what 15 
said, and when thou sayest, “I will exalt thee, my God, my 
King,” (which are the first words of this Psalm,) show thy great 
love and affection to him, that he may say to thee, as he said 
to Abraham, I am thy God.’ In the Liturgy which goes under 
St. Chrysostom’s name !5 there is mention of the people’s sing- 
ing at this time, but no Psalm specified, as here in his genuine 
works. In the Liturgy called St. James’s!9 of J erusalem, the 
words of the thirty-fourth Psalm, “ O taste and see that the 
Lord is gracious,” are appointed to be sung by the singers. 
St. Mark’s Liturgy 2° appoints the forty-second Psalm, “ As 
the hart desireth the water-brooks, so panteth my soul after 
thee, Ὁ God.” And Cotelerius2! has observed, that in some 
ancient rituals at the end of Gregory’s Sacramentarium the 
hundred and thirty-ninth Psalm is appointed : “Ὁ Lord, thou 
hast searched me out, and known me, &c.”’ So that though 
the custom of singing Psalms in this part of the service was 
universal, the particular Psalms varied, according to the wis- 
dom and choice of the precentor, or the different rules and 
usages of different Churches. 

I have now stated and resolved the several questions and 
cases that may be put concerning the manner of communi- 
cating in the ancient Church: and there remains but one thing 
more to be considered, which was the solemn thanksgiving and 
prayers after receiving, which may be included with some 


18 Τ' 4. p. 618. (t. 12. p. 782 b, ἃ.) 
Merara εἰρηνικὰ 6 χορὸς ψάλλει, κ.τ.λ. 
Μετὰ τὰ εἰρηνικὰ τὰ δεύτερα ψάλλει 
ὁ χορὸς, κιτ.λ. 

19 Ap. Bibl. Patr. Gr. Lat. (t. 2. 
p- 20 6. 2.) Διάκονος. ᾽ν εἰρήνῃ 
Χριστοῦ ψάλλωμεν. Οἱ ψάλται. Γεύ- 
σασθὲε καὶ ἴδετε ὅτι χρηστὸς ὁ Κύριος. 

20 Ibid. p. 40. (c. 6.) ον τρόπον 


ἐπιποθεῖ, K.T. A. 

21 In Constit. Apost. 1. 8. ¢. 13. 
(v. I. p. 405. ἢ. 79.) In Missa ap- 
pendicis ad Librum Sacramentorum 
S. Gregorii, p. 265, canitur tunc tem- 
poris Psalmus 138. Domine probasti 
me: in Marci autem Liturgia Psal- 
mus 41. 


464 Of the post- 


other concomitant rites in the general name of their post-com- 
munion-service ; of which we will discourse in the following 
chapter. 


CHAP. Vi. 


Of their post-communion-service. 


The com- 1. Wuen all the people had communicated, and the deacons 
eee ad removed the remainder of the elements into the pasto- 


Se see ΕΙΣ phoria, or place appointed for their reception; it was usual, 
several sorts 
first, for a deacon to admonish the people to return thanks for 


of thanks- 

giving. |, the benefits which they had received. The form of this ex- 
deacon’s  hortation in the Constitutions? runs thus: ‘ Now that we have 
ἀρὰς κα ἃ received the precious body and the precious blood of Christ, 
thanks- let us give thanks to him that hath vouchsafed to make us 
giving. 


partakers of his holy mysteries; and let us beseech him, that 
thev may not be to our condemnation, but salvation, for the 
yay, , 
benefit of our soul and body, for the preservation of us in 
yi I 
piety, for the remission of our sins, and obtaining of the life of 
the world to come.’ Then he bids them rise up, and commend 
themselves to God by Christ: upon which the bishop makes a 
) I 
prayer of thanksgiving and commendation of the people to 


God in the words following in the next section. 


22 1.8. c.14. (Cotel. v.1. p. 405.) 
Μεταλαβόντες τοῦ τιμίου σώματος 
καὶ τοῦ τιμίου αἵματος τοῦ Χριστοῦ, 
εὐχαριστήσωμεν τῷ καταξιώσαντι ἡ- 
μᾶς μεταλαβεῖν τῶν ἁγίων αὐτοῦ μυ- 
στηρίων, καὶ παρακαλέσωμεν, μὴ εἰς 
κρῖμα, ἀλλ᾽ εἰς σωτηρίαν ἡμῖν γενέ- 
σθαι, εἰς ὠφέλειαν ψυχῆς καὶ σώμα- 
TOS, εἰς φυλακὴν εὐσεβείας, εἰς ἄφε- 
σιν ἁμαρτιῶν, εἰς ζωὴν τοῦ μέλλοντος 
αἰῶνος. 

28 (Ibid. (πρὶν {τι ead.) Δέσποτα, 
ὁ Θεὸς ὁ Παντοκράτορ, ὁ Πατὴρ τοῦ 
Χριστοῦ σου, τοῦ εὐλογητοῦ Παιδὸς, 
ὁ τῶν μετ᾽ εὐθύτητος ἐπικαλουμένων 
σε ἐπήκοος, ὁ καὶ τῶν σιωπώντων 
ἐπιστάμενος τὰς ἐντεύξεις" εὐχαρι- 
στοῦμέν σοι, ὅτι κατηξίωσας ἡμᾶς 
μεταλαβεῖν τῶν ἁγίων σου μυστηρίων, 
ἃ παρέσχου ἡμῖν, εἰς πληροφορίαν 
τῶν καλῶς ἐγνωσμένων' εἰς φυλακὴν 
τῆς εὐσεβείας, εἰς ἄφεσιν πλημμελη- 
μάτων" ὅτι τὸ ὄνομα τοῦ Χριστοῦ σου 
ἐπικέκληται ἐφ᾽ ἡμᾶς, καί σοι προσῳ- 
κειώμεθα. Ὃ χωρίσας ἡμᾶς τῆς τῶν 


ἀσεβῶν κοινωνίας, ἕνωσον ἡμᾶς μετὰ 
τῶν καθωσιωμένων σοι στήριξον ἡ Wie 
pas ἐν τῇ ἀληθείᾳ, τ TH τοῦ ᾿Αγίου 
Πνεύματος ἐπιφοιτήσει" τὰ ἀγνοού- 
μενα ἀποκάλυψον" τὰ λείποντα προσ- 
αναπλήρωσον" τὰ ἐγνωσμένα κράτυ- 
νον" τοὺς ἱερεῖς ἀμώμους διαφύλαξον 
ἐν τῇ λατρείᾳ σου" τοὺς βασιλεῖς δια- 
τήρησον ἐν εἰρήνῃ" τοὺς ἄρχοντας ἐν 
δικαιοσύνῃ" τοὺς ἀέρας ἐν εὐκρασίᾳ" 
τοὺς καρποὺς ἐν εὐφορίᾳ" τὸν κόσμον 
ἐν παναλκεῖ προνοίᾳ" τὰ ἔθνη τὰ πο- 
λεμικὰ πράνον' τὰ πεπλανημένα ἐπί- 
στρεψον' τὸν λαόν σου ἁγίασον" τοὺς 
ἐν παρθενίᾳ διατήρησον" τοὺς ἐν “γάμῳ 
διαφύλαξον ἐν πίστει" τοὺς ἐν ἁγνείᾳ 
ἐνδυνάμωσον᾽ τὰ νήπια ἅδρυνον" τοὺς 
νεοτελεῖς βεβαίωσον" τοὺς ἐν κατη- 
χήσει παίδευσον, καὶ τῆς μυήσεως 
ἀξίους ἀνάδειξον" καὶ πάντας ἡμᾶς 
ἐπισυνάγαγε εἰς THY τῶν οὐρανῶν βα- 
σιλείαν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ 
ἡμῶν" μεθ᾽ οὗ σοι δόξα, τιμὴ. καὶ σέ- 
βας, καὶ τῷ “Aylo Πνεύματι εἰς τοὺς 
αἰῶνας. ᾿Αμήν. Grischov. | 





communion-service. 465 

2. “Ὁ Lord God Almighty, the Father of thy Christ, thy The 
blessed Son; who hearest those that with an upright heart aoe 
eall upon thee, who knowest the supplications of those that in giving, or 
silence pray unto thee; we give thee thanks for that thou hast pees 
vouchsafed to make us partakers of thy holy mysteries, which pple to 
thou hast given us for the confirmation or full assurance of 
those things which we stedfastly believe and know, for the 
preservation of our piety, for the remission of our sins; because 
the name of thy Christ is called upon us, and we are united 
unto thee. Thou, that hast separated us from the communion 
of the ungodly, unite us with them that are sanctified unto 
thee; confirm us in thy truth by the coming of thy Holy Spirit 
and his resting upon us; reveal unto us what things we are 
ignorant of, supply what we are deficient in, and strengthen 
us in what we know. Preserve thy priests unblameable in thy 
service, keep our princes in peace, our governors in righteous- 
ness, the air in good temperature, the fruits of the earth in 
plenty, and the whole world by thy almighty providence. 
Pacify the nations that are inclined to war; convert those that 
go astray; sanctify thy people; preserve those that are in vir- 
ginity ; keep those that are married in thy faith; strengthen 
those that are in chastity; bring infants to mature age; con- 
firm those that are newly baptized; instruct the catechumens, 
and make them fit and worthy of baptism: and gather us all 
into the kingdom of heaven, through Jesus Christ our Lord, 
with whom unto thee and the Holy Spirit be glory. honour, 
and adoration, world without end. Amen.’ 


3. After this, the deacon bids the people bow their heads to The bi- 
God in Christ, and receive the benediction. Then the bishop ant ne 


pronounces the benediction in this following prayer?*: ‘ Al- 


a ΄ 
σαις ταις μετ᾽ εὐνοίας ἐκζητούσαις σε 


24 [Ibid. (ρ. 400.) Ὃ Θεὸς 6 Παν- 


τοκράτωρ, ὁ ᾿Αληθινὸς καὶ ᾿Ασύγκρι- 
τος, ὁ πανταχοῦ ὧν, καὶ τοῖς πᾶσι 
παρὼν, καὶ ἐν οὐδενὶ ὡς ἐνόντι ὑπάρ- 
χῶν, ὁ τόποις μὴ περιγραφόμενος, ὁ 
χρόνοις μὴ παλαιούμενος, ὁ ὁ αἰῶσι μὴ 
περατούμενος, ὁ λόγοις μὴ παραγόμε- 
νος, ὁ γενέσει μὴ ὑποκείμενος, ὁ φυ- 
λακῆς. μὴ δεόμενος, ὁ φθορᾶς ἀνώτε- 
ρος, ὁ τροπῆς ἀνεπίδεκτος, ὃ “φύσει 
ἀναλλοίωτος, ὁ φῶς οἰκῶν ἀπρόσιτον, 
ὁ τῇ φύσει ἀόρατος, ὁ γνωστὸς πά- 


BINGHAM, VOL. V. 


λογικαῖς φύσεσιν, “ καταλαμβανόμε- 
νος ὑπὸ τῶν ἐν εὐνοίᾳ ἐπιζητούντων 
σε, ὁ Θεὸς Ἰσραὴλ τοῦ ἀληθινῶς 
ὁρῶντος, τοῦ εἰς Χριστὸν πιστεύσαν- 
τος λαοῦ σου, εὐμενὴς γενόμενος ἐπά- 
κουσόν μου διὰ τὸ ὄνομά σου, καὶ 
εὐλόγησον τούς σοι κεκλικότας τοὺς 
ἑαυτῶν αὐχένας" καὶ δὸς αὐτοῖς τὰ 
αἰτήματα τῶν καρδιῶν αὐτῶν, τὰ ἐπὶ 
συμφέροντι" καὶ μηδένα αὐτῶν ἀπό- 
βλητον ποιήσῃς ἐκ τῆς βασιλείας σου" 


Hh 


The dea- 
con’s form 
of dismiss- 
ing the 
people wit 
the short 
prayer, Go 
in peace ! 


466 Of the post- XV. vi. 


mighty God, and True, with whom no one can compare, who 
art every where, and present unto all, yet not in them as 
things of which they consist, who art circumscribed by no 
place, nor grown old with time, nor bounded by ages; who art 
without generation, and needest no preserver ; who art above 
all corruption, incapable of change, and unalterable by nature ; 
that dwellest in light which no one can approach unto, and art 
invisible by nature; that art known to all rational natures that 
seek thee with an upright heart, and art apprehended by those 
that search after thee with a pure mind; O thou God of Israel, 
the Israel that truly sees thee, and the people that believes in 
Christ, show thyself propitious, and hear me for thy name’s 
sake. Bless this people, that bow their necks unto thee, and 
grant them the petitions of their heart, that are expedient for 
them, and suffer none of them to fall from thy kingdom; but 
sanctify them, keep and protect, help and deliver them from 
the adversary, and from every enemy ; preserve their houses, 
and defend their going out and their coming in: for to thee 
belongs glory, praise, majesty, worship, and adoration ; and 
to thy Son Jesus, thy Christ, our Lord, and God, and King ; 
and to the Holy Spirit, now and for ever, world without end. 
Amen.’ 

4. After this, the deacon used a short form of words in the 
nature of a prayer for peace, which was the signal wherewith 
he dismissed the whole assembly; intimating that the whole 
service was now finished, and therefore praying that the peace 
of God might continue with them, and preserve them, he said, 
᾿Απολύεσθε ἐν εἰρήνῃ, Depart in peace! This was the usual 
form of breaking up all religious assemblies in the Greek 
Church, as we have noted before®* in speaking of the daily 
morning service out of this author: and we are assured of it 
from St. Chrysostom, who, speaking of the frequent use of that 
short prayer of salutation, Peace be with you! particularly 
takes notice of the deacon’s using it at the dismission of the 


> Nie GOR? ere ae , ἈΠ Ὁ a na a a , 
ἀλλὰ ἁγίασον αὐτούς. φρούρησον᾽ ᾿Ιησοῦ, τῷ Χριστῷ σου, τῷ Κυρίῳ 
σκέπασον᾽ ἀντιλαβοῦ: ῥῦσαι τοῦ ἀλ- ἡμῶν, καὶ Θεῷ, καὶ Βασιλεῖ, καὶ τῷ 
λοτροίυ καὶ παντὸς ἐχθροῦ" τοὺς ot- ᾿Αγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς 
κους αὐτῶν φύλαξον' τὰς εἰσόδους τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. 
See) x bP atta 7 oe τ 
αὐτῶν και τὰς ἐξόδους φρούρησον᾽ ὅτι Grischov. | 
σοι δόξα, αἶνος, μεγαλοπρέπεια, σε- 24 B. 13. ch. 10. 8. 8. v. 4. p. 557: 


: Lari 
Bas, προσκύνησις, καὶ τῷ σῷ παιδὶ 


| 


communion-service. 467 


§ 4. 5 


assembly. ‘The deacon,’ says he 35, ‘ when he dismisses you from 
this meeting, does it with this prayer, Πορεύεσθε ἐν εἰρήνῃ, Go 
im peace!’ Whence we may learn that they did not use it as an 
empty form, but as a short solemn prayer, to send them away 
with a benediction, or the blessing of God upon them. 

5. As for the other prayers used in this part of the service, What ac- 

we have no particular account of them in other writers. But eee i 
they tell us in general, that such forms of praise and thanks- these 
giving were always used after the communion. St. Austin 26 Poe 
says, ‘ when all was ended, and every one had received the com- writers. 
munion, a solemn thanksgiving concluded the whole action.’ 
And so Cyril of Jerusalem?? bids his newly baptized commu- 
nicant stay, when the communion was done, ‘ to give thanks to 
God, who had vouchsafed to make him a partaker of so great 
mysteries.’ 

St. Chrysostom has a long invective against those who would 
not stay these last prayers, but, as soon as they had communi- 
cated themselves, would be gone, and leave their brethren to 
give thanks alone: whom he compares to Judas, who left the 
Apostles after supper, before the last hymn was sung; but all 
the other Apostles stayed to sing the hymn with nor Lord, 
from whose example the Church took up the custom of making 
these last prayers after the communion. It is an excellent 
passage, and therefore I will transcribe it at length in his own 
words? ; ‘ Would you have me to tell you what is the cause of 


25 Hom. 52. In eos, qui Pascha 
jejunant. t.5. p. 713. [Bened. Hom. 
3. cont. Jud.] (t.1. p.614 c.) Kai ὁ 
Oudkovos, .. ... τῆς συνόδου ταύτης 
ἀπολύων ὑμᾶς, τοῦτο ὑμῖν ἐπεύχεται 
λέγων. Πορεύεσθε ἐν εἰρήνῃ. 

26 Ep. 59. [8]. 149.] ad Paulin. 
quest. 5. (t. 2. p. 509 f.) Quibus 
peractis, et participato tanto sacra- 
mento, gratiarum actio cuncta con- 
cludit, &c. 

27 Catech. [23.] Mystag. Be 0. 19. 
[al. 22. | (. 332 b.) Eira ἀναμείνας 
τὴν εὐχὴν εὐχαρίστει τῷ Θεῷ τῷ κα- 
ταξιώσαντί σε τῶν τηλικούτων μυσ- 
τηρίων. 

38 Hom. 34. de Bapt. Christ. t.1. 
Pp. 317. (t. 2. p. BAT.) Βούλεσθε, 
εἴπω, πόθεν ὁ θόρυβος καὶ ἡ κραυγὴ 
γίνεται ; ὅτι οὐ διὰ παντὸς ὑμῖν τὰς 


θύρας ἀποκλείομεν, ἀλλὰ συγχωροῦ- 
μεν πρὸ τῆς ἐσχάτης εἰ χαρά της 
ἀποπηδᾷν καὶ ἀναχωρεῖν οἴκαδε" ὃ καὶ 
αὐτὸ πολλῆς ἂν εἴη καταφρονήσεως. 
Τί ποιεῖς, ἄνθρωπε ; τοῦ Χριστοῦ 
παρόντος, τῶν ἀγγέλων παρεστώτων, 
τῆς φρικτῆς ταύτης τραπέζης προκει- 
μένης, τῶν ἀδελφῶν σου μυσταγω- 
γουμένων ἔτι, αὐτὸς καταλιπὼν ἀπο- 
πηδᾷς ; καὶ ἐπὶ δεῖπνον μὲν εἰ κληθῆς, 
κἂν πρότερον κορεσθῇς. οὐ τολμᾷς, 
τῶν ἄλλων ἀνακειμένων, ἀναχωρῆσαι 
πρὸ τῶν φίλων αὐτός" ἐνταῦθα δὲ, τῶν 
φρικτῶν τοῦ Χριστοῦ μυστηρίων ἐπι- 
τελουμένων, τῆς ἱερᾶς τελετῆς συνε- 
στώσης ἔτι, καταλιμπάνεις ἐν μέσῳ 
πάντα, καὶ ἀναχωρεῖς : καὶ ποῦ ταῦτα 
συγγνώμης ἄξια; ποίας δὲ ἀπολογίας; 
Βούλεσθε εἴπω, τίνος ἔργον ποιοῦσιν - 
οἱ πρὸ τῆς συμπληρώσεως ἀναχω- 


Hh 2 


4.68 Of the post- XV. vi 


noise and tumult in the church? It is because we shut not the 
doors upon you all the time of divine service, but suffer you to 
draw off and go home before the last thanksgiving ; which is a 
great contempt of God’s ordinance. What meanest thou, O 
man, in so doing? Christ is present, the angels stand by hin, 
the tremendous table is spread, thy brethren are yet commu- 
nicating, and dost thou desert them and fly off? If thou art 
called to a common entertainment, thou dost not presume, 
whilst the rest are sitting, to depart before- thy friends, 
though thou hast filled thyself before them: and dost thou 
here leave all and depart, whilst the holy mysteries of Christ 
are celebrating, and the sacred offices performing? What 
pardon can be expected, what apology can be made for this ? 
Shall I tell you plainly whose work they are a doing, who 
thus depart before all is finished, and wait not for the eucha- 
ristical hymns at the end of the supper? It may perhaps seem 
an hard and odious saying, but it is necessary to be said, to 
reprove the negligence of many. When Judas communicated 
at the last supper in that last night, whilst all the rest were 
sitting at table, he stole off and went out: and they imitate 
him who go away before the last thanksgiving. For if he had 
not gone out, he had not been made the traitor; if he had not 
deserted his fellow-disciples, he had not perished; if he had 
not broken away from the flock, the wolf had not found him 
alone; if he had not separated himself from the shepherd, he 
had not been a prey to the wild beast. Upon this account we 
find him among the Jews, but the rest stay to sing an hymn, 
and go forth with their Lord. Do you not now see that the 
last prayers after the sacrifice take their rise from that ex- 
ample?’ Thus far St. Chrysostom, who seems to intimate that 


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A δ τ een κ a € ave 
χθῆναι διὰ τὴν τῶν πολλῶν ῥᾳθυμίαν 
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Ἰούδας, τὸ κατὰ THY τελευταίαν νύκτα 
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΄ ᾽ \ , > , ? a) 
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μὴ τῆς ἀγέλης ἑαυτὸν ἀπέρρηξεν, οὐκ 
ἂν αὐτὸν εὗρεν ὁ λύκος μόνον, καὶ κα- 
τέφαγεν᾽ εἰ μὴ τοῦ ποιμένος ἑαυτὸν 
ἐχώρισεν, οὐκ ἂν θηριάλωτος γέγονε. 
Διὰ δὴ τοῦτο ἐκεῖνος μὲν μετὰ ᾿Ιου- 
δαίων, οὗτοι δὲ μετὰ τοῦ Δεσπότου 
c , cP “5 i. c ΄“ a ς > 
ὑμνήσαντες ἐξῆλθον ὁρᾷς ὅτι ἡ ἐσ- 
5 sai 
χάτη μετὰ τὴν θυσίαν εὐχὴ κατ᾽ ἐκεῖ- 
, A , 
νον γίνεται τὸν τύπον ;—Hom. 82. 
al. 83. in Matth. (t. 7. p. 784 b.) 
Εὐχαρίστησε καὶ πρὸ τοῦ δοῦναι τοῖς 
μαθηταῖς, ἵνα καὶ ἡμεῖς εὐχαριστῶμεν" 
εὐχαρίστησε καὶ ὕμνησε μετὰ τὸ δοῦ- 
ναι, ἵνα καὶ ἡμεῖς αὐτὸ τοῦτο ποιῶμεν. 


του 


communion-service. 469 


they had not only prayers, but also psalms and hymns of 
thanksgiving, in imitation of our Saviour’s singing an hymn, 
after his last supper with his disciples. And it is very pro- 
bable, from what St. Chrysostom tells us in another place29, 
that the Church had such an affection for David’s Psalms, that 
she used and interspersed them in all her offices :—Primus et 
medius et novissimus est David, David was in the beginning, 
and middle, and end of her services. 

It is true the Author of the Constitutions takes no notice of 
psalms or hymns in the forementioned place: but in another 
place®°, where he has also a prayer, μετὰ τὴν μετάληψιν, after 
participation, besides the thanksgiving, there is an order to sing 
Maranatha, that is, The kingdom of God cometh! or The 
Lord cometh! And also, Hosanna to the Son of David! 
Blessed is he that cometh in the name of the Lord! Blessed 
be the Lord our God, who was manifested to us in the flesh! 
Which seems to imply that there were different usages in dif- 
ferent Churches, and that this Author made his collections 
vary sometimes from themselves, by interposing the rites of 
different Churches. In the old Gothic Missal, published by 
Mabillon, [in his valuable work De Liturgia Gallicana, | there 
is nothing appointed after the communion, but only two prayers, 
the one called post-communionem, and the other collectio, the 
collect, or concluding prayer. And it is much after the same 
manner in the Mosarabie Liturgy, of which Mabillon gives a 
specimen or two in his Appendix. But in the Greek Liturgies, 
as that under the name of St. James?!, besides the prayers, 
there are several short hymns and praises collected out of the 
Psalms and other Scriptures appointed to be said after the 
communion: as that of the fifty-seventh Psalm, “Set up thy- 
self, O God, above the heavens, and thy glory above all the 
earth!” And, “ Blessed be the name of the Lord, from this 
time forth for evermore!’ And, “ Blessed be he, that cometh 
in the name of the Lord. Save thy people, O God, and bless 
thine heritage!” And, “O let our mouth be filled with thy 


29 Hom. 6. de Peenitent. in Edit. ὀνόματι Κυρίου" Θεὸς Κύριος, ὁ ἐπι- 
Latin. See Ὁ. 13. ch. 6. 5. το. v. 4. φανεὶς ἡμῖν ἐν σαρκί. 
Ῥ. 479. n. 58. 31 Ap. Bibl. Patr. Gr. Lat. (t. 2. 
301, 7-1. 20: (Cotel. V-I. Ρ. 871.) Ρ.21 ἃ. 8. Ὁ. 2. b. 6." ς. 9.) Ὑψιώ- 
Αὔτη μαραναθά. ‘Qoavva τῷ Υἱῷ θητι ἐπὶ τοῖς οὐρανοῖς, K.T.A. 
Δαβίδ' εὐλογημένος ὁ ἐρχόμενος ἐν 


Thethanks- 
givings al- 
ways made 
inthe plural 
number by 
the whole 
body of the 
Church. 


470 Of the post- 


praise, that we may sing of thy glory and honour all the day 
long!” (Psal. 71, 7.) So in Chrysostom’s Liturgy the people 
are appointed to sing those words of the hundred and thir- 
teenth Psalm 22, “ Blessed be the name of the Lord from this 
time forth for evermore !” And the whole thirty-fourth Psalm, 
“1 will always give thanks unto the Lord, his praise shall ever 
be in my mouth.” 

G. And it is observable that in all the ancient forms the 
thanksgiving prayers are always in the plural number, repre- 
senting the whole body of the communicants as returning their 
praises to God for the mercies they had received. For then 
there were no private nor solitary masses, where the priest 
says the office alone by himself without any hearers, or com- 
municates alone without any partakers; but they all assisted 
and communicated together: and so long it was very rational 
and proper to return a general thanksgiving for the benefits of 
the communion which they had all received. But since private 
and solitary masses came in, all these forms are very improper 
and absurd, to tell God they have all received the sacrament, 
and bless him for it, when none has received it but one, and 
sometimes none has so much as heard the office, but the priest 
alone that repeats it. Yet these offices now stand in the Roman 
Mass, to the eternal reproach of those that abuse them. For 
they still say24, Quod ore sumpsimus, Se.!—That which we 
have received with our mouths, O Lord, grant that we may 
receive with a pure mind; and of a temporal gift make it unto 
us an eternal remedy! And there are many other prayers in 
the same tenour; all which suppose many to have communi- 
cated, when no one has received but the priest alone. 

Bona®> confesses this is not according to primitive custom: ‘ for 


XV. vig 


32 T. 4. p. 621. (t.12. p. 797 a.) 
Εὐλογημένος ὃ ἐρχόμενος ἐν ὀνόματι 
Κυρίου. 

33 Tbid. (p. 798 b.) Εὐλογήσω τὸν 
Κύριον. 

34 Missal. Rom. p.21. (Ῥ115.1730. 
c. 10. s. 5.) De Ritu Celebrandi Mis- 
sam, et in Canone Miss. p. 306. 
(ibid. p. 234.) Quod ore sumpsimus, 
Domine, pura mente capiamus, et 
de munere temporali fiat nobis re- 
medium sempiternum. 

85 Rer, Witurg.) 1. 2. 6.20: ἢ" 2: 


(p. 329.) Istee orationes pro commu- 
nicantibus institute sunt, quando 
omnes vel plerique, qui aderant sa- 
crificio, communicabant: nam et 
ipsum communionis vocabulum im- 
proprie hic usurparetur, nisi plures 
de eodem sacrificio participarent. . 
Quamvis autem mos ille desierit, 
nihil tamen in orationibus immuta- 
tum est; sed ideo retentz sunt, ut 
sciamus, quid olim factum sit, et ex 
ipso precationum tenore ad pristi- 
num fervorem excitemur. 


§ 6. 


communion-service. 471 


those prayers were instituted at first for communicants, when 
all or a great part of the Church communicated together ; for 
otherwise the very name of communion would here be 1m- 
properly used, if more than one did not partake of the sacri- 
fice.’ And all he has to say for their retaining those prayers 
in the Mass, when the use of them by private mass is become 
so improper, is only this: ‘that though the ancient custom of 
many communicating together be left off, yet no change is 
made in the prayers; but they are retained still, to show us 
what was done anciently, and to excite us, by the tenour of the 
very prayers, to return to the primitive fervour.’ How happy 
would it be if the Roman Church would in all things observe 
this rule, and return to the laudable practice and simplicity of 
the ancient Church; reforming her offices by the primitive 
standard, and casting away all those corruptions which appear 
from the whole series of this history to be manifest innovations, 
either privately crept in by connivance and negligence in times 
of ignorance, or else forcibly imposed by tyranny and power, 
contrary to the usages of the ancient Church, and many times 
to the very design of divine service and the natural intent of 
holy institutions! As it is plain in the case of having divine 
service in an unknown tongue, and worshipping saints and 
angels, and images and crosses with divine worship, and di- 
viding the sacrament, and ministering it only in one kind, and 
many other things of the like nature ; which, as they contradict 
the very end of the divine ordinances and the natural design 
of God’s institutions, so do they run counter to the whole prac- 
tice of the ancient Church; as any one may see by considering 
the allegations produced in these collections, in which I have 
endeavoured to point out, as well the rise of errors and the 
original of corruptions in latter ages, as the true ancient prac- 
tice of the primitive Church in all the several parts of divine 
service relating to the ordinary worship of God. 

And here I should have put an end to this account, but that 
there are a few questions more that may be asked concerning 
some appendages and circumstances of the communion, which 
it will be proper to answer in this place. As, 1. How they 
were used to dispose of the remains of the eucharist after com- 
municating? 2. What was their usage and practice in regard 
to their agape, or feast of charity, so famous in ancient his- 





472 The remains of the eucharist, XY. νὰ 
tory’ 3. What preparation they required as necessary to 
communicants, to qualify them for a worthy reception? 4. 
What time they administered the Lord’s supper, and how often 
they exhorted or obliged all persons to receive it? I will give 
as short an answer as I can to these questions, and therewith 


put an end to this discourse. 


CHAP: Wil: 


How the remains of the eucharist were disposed of. And 
of their common entertainment, called agape, or feast of 
charity. 


Some part 
of the eu- 

charist an- 
ciently re- 
served for 

particular 

uses. 


1. We have observed before, in several places of this Book, 
that some part of the eucharist was commonly reserved for 
several particular uses, to be sent to the absent, to communi- 
cate the sick, and to testify the communion of distant Churches 
one with another. And this was one way of disposing of the 
remains of the consecrated elements when the communion was 
ended: to which I conceive the Author of the Constitutions 
had regard, when he orders the deacon®® to carry what re- 
mained into the pastophoria or vestry, which was the reposi- 
tory for all holy things belonging to the church. 


The rest 2. If any thing remained over and above what was neces- 
See sary for these uses, then by other rules it was to be divided 
communi- among the communicants. As appears from the Canons of 
vara Theophilus, bishop of Alexandria, one®7 of which is to this 
purpose: ‘ Let the clergy and the faithful, (that is, the com- 
municants,) divide among themselves the oblations of the 
eucharist, after all have participated, and let not a catechu- 
men eat or drink of them.’ 
This di- 3. Some learned persons®* confound this division or con- 
ee sumption of the consecrated elements with that other division 
crated ele- of the oblations among the clergy, and allege the Author of 


36 L.8. c. 13. (Cotel.v. 1. p. 405.) 


a 2 ,’ὔ Ν - 
Orav πάντες μεταλάβωσι καὶ πᾶσαι, 


λαβόντες οἱ διάκονοι τὰ περισσεύ- 
σαντα εἰσφερέτωσαν εἰς τὰ παστο- 
φόρια. 

37 C, 7. (ap. Bevereg. Pandect. 
t.2. part.1. Ρ. 172 f.) Ta προσφε- 
popeva εἰς λόγον θυσίας, μετὰ τὰ ava- 
λισκόμενα εἰς τὴν τῶν μυστηρίων 


χρείαν, οἱ κληρικοὶ διανειμάσθωσαν, 
καὶ μήτε κατηχούμενος ἐκ τούτων ἐσθι- 
έτω ἢ πινέτω, ἀλλὰ μᾶλλον οἱ κληρικοὶ 
καὶ οἱ σὺν αὐτοῖς πιστοὶ ἀδελφοί. 

38 Hamon L’Estrange, Alliance of 
Divine Offices, ch. 7. p. 213. (Re- 
print, p. 330.) After this the re- 
mains, &c. 


how disposed of. 473 


h§ 1-4. 


the Constitutions for it, as if he intended this when®? he says, ments a 
‘Let the deacons divide what remains of the mystical eulogie, See 
by the orders of the bishop or presbyters, among the clergy ; the division 
to the bishops four parts, to the presbyter three parts, to the ae ae 
deacon two parts, to the rest of the clergy, subdeacons, readers, tions. 
singers, deaconesses, one part. For this is acceptable to God, 

that every one should be honoured according to his dignity.’ 

It is plain he speaks not here of the consecrated elements, but 

of the division of the people’s oblations among the clergy, as 
Cotelerius rightly expounds it. For this was one way of 
maintaining the clergy in those days, as has been more fully 
shown‘? in another place. And though he calls these by the 

name of the mystical eulogie, yet that does not determine it to 

the consecrated elements: for, as has been noted before 1], 

eulogie is a common name that signifies both. And Socrates *? 

takes it for the oblations in this very case, when speaking of 
Chrysanthus, the Novatian bishop, he says ‘ he never received 

any thing of the Church save two loaves of the eulogie on the 
Lord’s-day.’ Where he certainly means not two loaves of the 
eucharist, but of the other oblations of the people, which it was 
customary for the clergy to have their proportioned shares in. 

4. Sometimes what remained of the eucharist was distributed The re- 
among the innocent children of the Church. For, as I have cae 
briefly hinted before+3, whilst the communion of infants continued rist some- 
in the Church, nothing was more usual in many places than both pape τε 
to give children the communion at the time of consecration, and ¢hldren. 
also to reserve what remained unconsumed for them to partake 
of some day in the week following. Thus it was appointed by 
the second Council of Mascon*+ in France, anno 588, ‘that if 


39 L. 8. 6. 31. (Cotel. v. τ. p. 42 ΠΣ 7. Ὁ: 1a. (V.2- p»357- 13) 


412.) Tas περισσευούσας ἐν τοῖς 
μυστικοῖς εὐλογίας, κατὰ γνώμην τοῦ 
ἐπισκόπου ἢ τῶν πρεσβυτέρων, οἱ διά- 
κονοι διανεμέτωσαν τῷ κλήρῳ τῷ 
ἐπισκόπῳ μέρη τέσσαρα, πρεσβυτέρῳ 
μέρη τρία, διακόνῳ μέρη δύο τοῖς δὲ 
ἄλλοις ὑποδιακόνοις, ἢ ἢ ἀναγνώσταις, ἢ 
ψάλταις, ἢ διακονίσσαις, μέρος ἕν" 
τοῦτο γὰρ καλὸν καὶ ἀπόδεκτον ἐ ἐνώπιον 
τοῦ Θεοῦ, ἕκαστον τιμᾶσθαι κατὰ τὴν 
αὐτοῦ ἀξίαν. 


AOS. ὉΠ, 4. 5. 1τ Ve 2. Pp. 157. 
41 Ch. 4. 5. 3. p. 355» preceding. 


. Aro τε τῶν ἐκκλησιῶν οὐδὲν 
ἐδέξατο, πλὴν κατὰ Κυριακὴν δύο ap- 
τους τῶν εὐλογιῶν ἐλάμβανεν. 

43 See ch. 4. 8. 7: Pp. 377» pre- 
ceding. 

44 C.6. (t. 5. p. 982 Ὁ.) Queecun- 
que reliquiz sacrificiorum post per- 
actam missam in sacrario  super- 
sederint, quarta vel sexta feria inno- 
centes ab illo, cujus interest, ad 
ecclesiam adducantur, et indicto eis 
jejunio, easdem reliquias conspersas 
vino percipiant. 


474. XV. νὴ ἢ 


The remains of the eucharist, 


any remains of the sacrifice, after the service was ended, were 
laid up in the vestry, he who had the care of them should on 
Wednesday or Friday bring the innocents to church fasting, 
and then, sprinkling the remains with wine, make them all par- 
take of them.’ And Evagrius+® says it was the custom of old 
at Constantinople to do the same: for ‘when they had much 
remains of the body of Christ left, they were used to call in the 
children that went to school, and distribute among them.’ And 
he tells this remarkable story upon it, ‘that the son of a 
certain Jew happening one day to be among them, and ac- 
quainting his father what he had done, his father was so 
enraged at the thing that he cast him into his burning furnace, 
where he was used to make glass. But the boy was preserved 
untouched for some days, till his mother found him: and the 
matter being related to Justinian, the emperor, he ordered the 
mother and the child to be baptized; and the father, because 
he refused to become a Christian, to be crucified as a murderer 
of his son.’ The same thing is related by Gregory of Tours## 
and Nicephorus Callistus*®, who also adds that the custom 
continued at Constantinople to his own time, that is, the middle 
of the fourteenth century; for he says, ‘ when he was a child 
he was often called to partake of the remains of the sacrament, 
after this manner, among other children.’ 


43 L. 4. c. 36. (v.3. p. 416.20.) ὁ δὲ, τῆς φωνῆς τῆς μητρὸς συνεὶς, ἐκ 


"Eos παλαιὸν βούλεται ἀνὰ τὴν βασι- 
λεύουσαν, ὅτ᾽ ἂν πολύ τι χρῆμα τῶν 
ἁγίων μερίδων τοῦ ἀχράντου σώματος 
Χριστοῦ τοῦ Θεοῦ ἡμῶν ἐναπομείνοι, 
παῖδας ἀφθόρους μεταπέμπτους γίγνε- 
σθαι παρὰ τῶν ἐς χαμαιδιδασκάλου 
φοιτώντων, καὶ ταῦτα κατεσθίειν" ὅπερ 
ἐπειδὴ γέγονεν, ἡλίσθη μετὰ τῶν παί- 
δὼν ὑαλουργοῦ παῖς, Ἑ βραίου τὴν 
δόξαν" ὃς τοῖς γονεῦσι, τὴν αἰτίαν τῆς 
βραδυτῆτος πυνθανομένοις, ἀνεῖπε τὸ 
γεγονὸς, καὶ ὅπερ ἀποφαγὼν σὺν τοῖς 
ἄλλοις παισὶν εἴη" ὁ δὲ φύσας, θυμω- 
θεὶς, καὶ μηνίσας, ἐν τῷ πνιγεῖ τῶν ἀν- 
θράκων, ἔνθα τὴν ὕαλον ἐμόρφου. τὸν 
παῖδα καθίησιν ἀνάψας. ‘Qs δὲ τὸν 
παῖδα ἡ μήτηρ (ζητοῦσα, εὑρεῖν οὐκ 
ἴσχυε, πανταχῆ τῆς πόλεως ἤει ποτνι- 
ὠμένη, καὶ λύγιον κωκύουσα᾽ καὶ τρι- 
ταία, παρὰ τὴν θύραν τοῦ ἐργαστηρίου 
τἀνδρὸς ἑστῶσα, ὀνομαστὶ ἀνεκάλει 
τὸν παῖδα, τοῖς θρήνοις σπαραττομένη" 


τοῦ πνιγέως ἀνταπεκρίνετο᾽ ἡ δὲ, τὰς 
θύρας διατεμοῦσα, εἴσω τε γενομένη, 
ὁρᾷ τὸν παῖδα τῶν ἀνθράκων μέσον 
ἑστῶτα, τοῦ πυρὸς αὐτὸν μὴ προσ- 
άψαντος. “Os ἀνερωτώμενος. ὅπως 
ἀπαθὴς μεμενήκει, γυναῖκα ἔφη πορ- 
φυρᾶν ἀμπεχομένην ἐσθῆτα συχνὰ 
φοιτῶσαν παρ᾽ αὐτὸν, ὕδωρ ὀρέγειν, 
καὶ τούτῳ τοὺς πλησιάζοντας τῶν ἀν- 
θράκων κατευνάζειν, σιτίζειν τε αὐτὸν 
ὁσάκις πεινώῃ. Ὅπερ ἐπειδὴ ἐς Ἴουσ- 
τινιανὸν ἠνέχθη, τὸν μὲν παῖδα καὶ 
τὴν μητέρα τῷ λουτρῷ τῆς παλιγ- 
γενεσίας φωτισθέντας ἐκλήρωσε' τὸν 
δὲ φύσαντα, οὐκ ἀνασχόμενον Χριστι- 
ανοῖς ἐναριθμηθῆναι, ἐν συκαῖς ὡς 
παιδοφόνον ἀνεσκολόπισε. 

44) Dew'Glor. “Martyr. 1 τ. ὁ τὸ 
(Ρ. 732 b.) De puero Judo valde 
memorandum miraculum. 

ΟΠ 1750525.) (t. as ΡΓ 7 aban 
Θαῦμά τι γέγονεν, &c. 





how disposed of. 41 


5. In some places they observed the rule given by God for And some- 
disposing of the remainders of the sacrifices of peace-offerings ee ᾿ 
and vows under the Old Law, which was to burn them with 
fire. (Levit. 7,17.) This was the custom of the Church of 
Jerusalem in the fifth century, when Hesychius, a presbyter of 
that Church, wrote his Comment upon Leviticus, where4® he 
speaks of it in these words: ‘God commanded the remainder 
of the flesh to be burned with fire. And we now see with our 
own eyes the same thing done in the Church: whatever 
happens to remain of the eucharist unconsumed we immedi- 
ately burn with fire, and that not after one, two, or many 
days.’ From hence our learned writers!’ generally observe 
two things: 1. That it was not the custom of the Church of 
Jerusalem to reserve the eucharist so much as from one day to 
another, though they did in some other Churches. 2. That 
they certainly did not believe it to be the natural body and 
substance of Christ, but only his typical or symbolical body : 
for what an horrible and sacrilegious thing must the very Jews 
and Heathens have thought it for Christians to burn the living 
and glorified body of their God? And how must it have scan- 
dalized simple and plain Christians themselves to have seen 
the God they worshipped burnt in fire? And with what face 
could they have objected this to the Heathens, that they wor- 
shipped such things as might be burnt, which is the common 
argument used by Arnobius, Lactantius, Athanasius, and most 
others, if they themselves had done the same thing? If there 
were no other argument against transubstantiation and_host- 
worship, this one thing were enough to persuade any rational 


46 In Lev. 1. 2. (f. 49. vers. d. 11.) 
Sed hoe quod reliquum est de car- 
nibus et panibus, in igne incendi 
precepit. Quod nunc videmus 
etiam sensibiliter in ecclesia fieri, 
ignique tradi queecunque remanere 
contigerit inconsumpta, non omnino 
ea, que una die, vel duabus aut mul- 
tis servata sunt. 

47 Du Moulin, Novelty of Popery, 
Eleventh Controversy of Book 7, 
ch. 19. (pp. 771, seqq.) Proofs of the 
customs represented in the chapter 
before.—Albertin. de Eucharist. (p. 


853. ad sinistr.) Quantum enim of- 
fendiculum Judzis et Ethnicis fu- 
isset, si  Christianos rescivissent 
Christi Dei sui corpus animatum et 
gloriosum ignibus tradere?.... Sed 
quid urgeo scandalum Judeorum 
et Paganorum? Simplices certe 
Christiani, ut eos tantum nominem, 
id tanquam horrendum abominati 
fuissent.— Whitby, Idolatry of Host- 
Worship, ch. 1. 8.9. (p. 27.) and ch. 
2. 5. 10. (p. 53.) Hence we may be 
assured that the portentous doctrine 
of transubstantiation, &c. 


476 The agape, or XY. vil 


man that such doctrines and practices were never countenanced 
by the ancient Church. 

6. We have seen how they disposed of the consecrated 
elements; and are next to examine what they did with their 
other oblations. It has been already observed that some part 
of these, by what distinction made is not very easy to tell, 
went toward the maintenance of the clergy. Out of the rest a 
common entertainment was usually made, which from the 
nature and circumstances of it was usually called agape *8, 
or feast of charity, because it was a liberal collation of the 
rich to feed the poor. St. Chrysostom gives this account of it, 
deriving it from apostolical practice. He+9 says; ‘The first 
Christians had all things in common, as we read in the Acts of 
the Apostles; and when that ceased, as it did in the Apostles’ 
time, this came in its room, as an efflux or imitation of it. For 
though the rich did not make all their substance common, yet 
upon certain days appointed they made a common table, and 
when their service was ended, and they had all communicated 


The other 
oblations 
partly dis- 
posed of in 
a feast of 
charity. 
Which all 
the an- 
cients reck- 
on an apo- 
stolical rite 
accom- 
panying the 
commu- 
nion. 


in the holy mysteries, they all met at a common feast; 


rich bringing provisions; and 


48 Vid. Ignat. Ep. ad Smyrn. 
n. 8. (Cotel. ΤΣ 90.) Οὐκ ἐξόν 
ἐστι χωρὶς τοῦ “ἐπισκόπου, οὔτε βαπ- 
τίζειν, οὔτε ἀγάπην ποιεῖν. - he in- 
terpolator calls it δοχὴν, [and under- 
stands it of the eucharist: Οὔτε 
βαπτίζειν, οὔτε προσφέρειν, οὔτε θυ- 
σίαν προσκομίζειν, οὔτε δοχὴν ἐπι- 
τελεῖν. Compare also Luke 5, 20. 
and 14, 13., where the term do x7) 
occurs in its strict sense. Videntur, 
says Pearson, solemnem ccenam sig- 
nificare, qua se excipiebant Christi- 
ani. Ep.|—Conf. Constit. Apost. 
J 2: ὁ. 28. (Cotels-v. 1: p. 241.) Τοῖς 
eis ἀγάπην, ἤτοι δοχὴν, ὡς ὁ Κύριος 
ὠνόμασε, προαιρουμένοις καλεῖν πρεσ- 
βυτέρας, ἣν ἐπίστανται οἱ διάκονοι 
θλιβομένην᾽ αὐτῇ πλειστάκις πεμπέ- 
τωσαν, κ. τ. λ.---ΟἸοπηθ 5. Alexandr. 
Peedagag. 1.2. 6.1. (p. 165. 14.) Τὰ 
γὰρ βρώματα τῇ κοιλίᾳ, ἐξ ἃ ὧν ὁ σαρ- 
κικὸς ὄντως οὑτοσὶ καὶ φθοροποιὸς 
ἀπήρτηται βίος" ὃν ἀγάπην τινὲς TOA- 
μῶσι καλεῖν, ἀθύρῳ γλώττῃ κεχρη- 
μένοι, δειπνάριά τινα, κνίσσης καὶ 


the 
the poor and those who had 


ζωμῶν ἀποπνέοντα᾽ τὸ καλὸν καὶ σω- 
τήριον ἔργον τοῦ Λόγου, τὴν “ἀγάπην 
τὴν ἡγιασμένην, κυθριδίοις καὶ ζωμοῦ 
ῥύσει καθυβρίζοντες, κ.τ.λ. 

49 Hom. 27. in 1 Cor. p. 559. 
(t. το. p. 240 ἃ. 41.).. .. Καθάπερ 
ἐπὶ τῶν τρισχιλίων τῶν ἐξ ἀρχῆς 
πιστευσάντων κοινῇ πάντες εἱστιῶντο, 
καὶ κοινὰ πάντα ἐκέκτηντο, οὕτω καὶ 
τότε, ὅτε ταῦτα ἔγραψεν ὁ ᾿Απόστολος, 
ἐγίνετο, οὐχ οὕτω μὲν μετὰ ἀκριβείας" 
ὥσπερ δέ τις ἀπόρροια τῆς κοινωνίας 
ἐκείνης _€varropeivaca, καὶ εἰς τοὺς 
μετὰ ταῦτα κατέβη" καὶ ἐπειδὴ συνέ- 
βαινε, τοὺς μὲν πένητας εἶναι, τοὺς δὲ 
πλουσίους, τὰ μὲν ἑαυτῶν οὐ κατετί- 
θεντο πάντα εἰς μέσον, κοινὰς δὲ ἐποι- 
οὔντο τὰς τραπέζας ἐ ἐν ἡμέραις νενομισ- 
μέναις, ὡς εἰκός" καὶ, τῆς συνάξεως 
ἀπαρτισθείσης μετὰ τὴν τῶν μυστη- 
ρίων κοινωνίαν, ἐπὶ κοινὴν πάντες 
ἤεσαν εὐωχίαν, τῶν μὲν πλουτούντων 
φερόντων τὰ ἐδέσματα, τῶν δὲ πενο- 
μένων καὶ οὐδὲν ἐχόντων. ὑπὲρ αὐτῶν 
καλουμένων καὶ κοινῇ πάντων ἑστιω- 
μένων. 


᾿ς 6. 


Seast of charity. 477 


nothing being invited, they all feasted in common together.’ 
In another place*® he repeats the same thing, saying; ‘ From 
this law and custom of having all things common there arose 
then another admirable custom in the Churches. For when 
all the faithful met together, and had heard the sermon and 
prayers and received the communion, they did not immediately 
return home upon the breaking up of the assembly, but the 
rich and wealthy brought meat and food from their own 
houses, and called the poor, and made a common table, a 
common dinner, a common banquet in the church. And so 
from this fellowship in eating, and the reverence of the place, 
they were all strictly united in charity one with another, and 
much pleasure and profit arose thence to them all; for the 
poor were comforted, and the rich reaped the fruits of their 
benevolence both from those whom they fed and from God.’ 
The same account is given by the author under the name of 
St. Jerom*!, who says, ‘when they met in the church they 
made their oblations separately, and after the communion 
whatever remained of those sacrifices they eat and consumed 
in a common supper together.’ The like is said by Theodoret 52, 
CEcumenius*?, Theophylact’', and others. upon that place of 


50 Hom. 21. Oportet hereses esse, 
ἅς. t. 5. p. 310. (t. 8. p. 244 6.) Ἔκ 
τούτου τοίνυν τοῦ νόμου καὶ τοῦ ἔθους 
ἐγένετό τις συνήθεια θαυμαστὴ τότε 
ἐν ταῖς ἐκκλησίαις" συνιόντες γὰρ οἱ 
πιστοὶ πάντες μετὰ τὴν τῆς διδασκα- 
λίας ἀκρόασιν, μετὰ τὰς εὐχὰς, μετὰ 
τὴν τῶν μυστηρίων κοινωνίαν, τῆς 
συνάξεως λυθείσης οὐκ ἀνεχώρουν εὐ- 
θέως οἴκαδε, ἀλλ᾽ οἱ πλούσιοι καὶ εὐ- 

’ 4 ΕΣ δὴ 
πορώτεροι, φέροντες οἴκοθεν τροφὰς 
καὶ ἐδέσματα, τοὺς πένητας ἐκάλουν, 
καὶ κοινὰς ἐποιοῦντο τραπέζας, κοινὰς 
ἑστιάσεις, κοινὰ συμπόσια ἐν αὐτῇ τῇ 
ἐκκλησίᾳ. Ὥστε καὶ ἀπὸ τῆς κοινω- 
νίας τῆς κατὰ τὴν τράπεζαν, καὶ ἀπὸ 
τῆς εὐλαβείας τῆς ἀπὸ τοῦ τόπου, καὶ 
πανταχόθεν τὴν ἀγάπην αὐτοῖς ἐπι- 
σφίγγεσθαι, καὶ πολλὴν μὲν τὴν ἡδο- 
νὴν, πολλὴν δὲ αὐτοῖς γίνεσθαι τὴν 
ὠφέλειαν: οἵ τε γὰρ πένητες παρα- 
μυθίας ἀπέλαυον οὐ τῆς τυχούσης, καὶ 
οἱ πλουτοῦντες πολλὴν εὔνοιαν καὶ 
παρὰ τῶν τρεφομένων, καὶ παρὰ τοῦ 
Θεοῦ, δ ὃν ταῦτα ἐποίουν, καρπω- 
σάμενοι πολλὴν τὴν χάριν, οὕτως 


ἀπῇεσαν οἴκαδε. 

Ἱ In x Cor. 11, 20. (t.11. p. 931 
d.) In ecclesia convenientes obla- 
tlones suas separatim offerebant, et 
post communionem quecunque eis 
de sacrificiis superfuissent, illic in 
ecclesia communem ccenam come- 
dentes pariter consumebant. 

92. In ir “Cort “11, τό: ἴϊ. 
part. I. p. 235:).. . Εἰώθασιν ἐν 
ταῖς ἐκκλησίαις, ἘῸΝ τὴν μυστικὴν 
λειτουργίαν, ἑστιᾶσθαι κοινῇ πλούσιοί 
τε καὶ πένητες" καὶ πολλὴ ἐντεῦθεν 
παραμυθία τοῖς πενομένοις ἐγίνετο" 
τῶν μὲν εὐπόρων οἴκοθεν τὰ ὀψώνια 
κομιζόντων, τῶν δὲ πενίᾳ συζώντων, 
διὰ τὴν μετουσίαν. τῆς πίστεως κοινω- 
νούντων τῆς εὐωχίας. 

ΞΘ πΠ Cor ΤΥ, 1. 0. 1 ps 520. 
(ap. Bon. Rer. Liturg. pete Cu) te 
n. 4. p.175.) Precipuis diebus, sive 
festis, post sacrorum mysteriorum 
participationem, agebantur commu- 
nes coene, preparantibus illas di- 
vitibus ac pauperes invitantibus. 

94. Int Con ΤΙ y(t. 2) pp 1Θ8 Ὁ: 


478 The agape, or XV. vill 


the Apostle. From whence it appears that this was a rite 
always accompanying the communion. And it is a singular 
opinion of Albaspinzeus*4, when he asserts that these agape 
and the communion were never celebrated at the same time, 
which he maintains without any foundation against the concur- 
rent sense both of ancient and modern writers. 


Whether 7. There is some difference indeed between the ancient and 
this feast : : a0 Nati aN : ᾿ 
was before ™Odern interpreters concerning one circumstance of these love- 


or after the 
communion 
in the Apo- 
stles’ days. 


feasts in point of time, as practised in the Apostles’ days. The 
Ancients, as we have heard already out of St. Chrysostom and 
the rest, generally say, these feasts were not till after the com- 
munion, when the whole ceremony of preaching, praying, and 
participating of the sacred elements was over, and the re- 
mainders of the oblations were to be disposed of. But many 
of the Moderns think otherwise. Dr. Cave says°°, it 1s pro- 
bable, that in the Apostles’ time, and the age after them, this 
feast was before the communion, in imitation of our Saviour’s 
institution, who celebrated the sacrament after supper; and St. 
Paul, taxing the abuses of the Church of Corinth, reproyes 
them, that ‘“ when they came together for the Lord’s supper, 
they did not tarry one for another, but every one took his 
supper, and one was hungry and another was drunken.” All 
this, he says, must needs be done before the celebration of the 
eucharist, which was never administered till the whole Chureh 
met together. In this opinion he has the concurrence of Sui- 


that, in the Apostles’ time, and the 
age after them, it was before it, in 
imitation of our Saviour’s institu- 
tion, who celebrated the sacrament 
after supper. And St. Paul, taxing 
the abuses of the Church of Corinth, 


8.) Ὥσπερ οἱ ἐν ἀρχῇ πιστεύσαντες, 
κοινὰ πάντα ἔχοντες, κοινῇ εἱστιῶντο" 
οὕτω κατά τινα μίμησιν τούτων, εἰ καὶ 
μὴ ἀκριβῆ, ἐν Κορίνθῳ kara τινας 

A c / ΄ 
ῥητὰς ἡμέρας, ἑορτίους ἴσως, κοινῇ 
εὐωχοῦντο μετὰ τὸ μεταλαβεῖν τῶν 


μυστηρίων. 

54 Observat. 1- 1. c. 18. p. 57. (ad 
calc. Optat. p. 39 d.)....Lectore 
dijudicandum relinqguam, an, cum 
agape non nisi vesperi fieret, eucha- 
ristia non nisi mane sumeretur, hzec 
duo unquam concurrere potuerint ? 
&c. 
59 Primitive Christianity, part τ. 
ch. 11. p. 344. (t.1. p. 24.) Whether 
this banquet was before or after the 
celebration of the eucharist, is not 
easy to determine: it is probable, 


(1 Cor. 11.) that ‘* when they came 
together for the Lord’s supper, they 
did not tarry one for another, but 
every one took his own supper;” 
z. 6. that provision which he had 
brought from home for the com- 
mon feast, which was devoured with 
great irregularity and excess; some 
eating and drinking all they brought; 
others, the poor especially that came 
late, having nothing left, ‘‘one being 
hungry, and another drunken,” &c. 


ὃ 7. 


Jeast of charity. 


470 


cerus °®, and Daille 57, and Estius°*, who says that Pelagius, 
Primasius, Haimo, Herveeus, Aquinas, Lyra, Cajetan, and 


others of the Latins were of the same opinion. 


That which 


seems most probable is, that they observed no certain rule 
about this matter, but had their feasts sometimes before, some- 


56 Thes. Eccles. voce, ᾿Αγάπη. (t. 
1. p. 24.) Eucharistiam demum post 
ἀγάπας illas fuisse celebratam, ex 
1 ad Cor. 6. 11. satis manifestum 
est. Ibi enim Apostolus Κυριακὸν 
δεῖπνον eorum vocat, qui convenie- 
bant ad commune convivium in ec- 
clesia agitandum. In quo non aliud 
reprehendit, quam quod unusquis- 
que propriam prius sumebat coenam 
edendo, adeo ut alii quidem esuri- 
rent, alii vero ebril essent. Ἕκαστος 
τὸ ἴδιον δεῖπνον προλαμβάνει. Ex 
quibus verbis patet, eos prius cce- 
nasse, deinde eucharistiam in illis 
conviviis sumpsisse. 

57 De Object. Cult. Relig. 1. 2. 
c. 19. (p. 292, sub med.) De eo uno 
lis aliqua est, an illam priorum com- 
munem agapen, sive ccenam, pre- 
cesserit, an vero secuta sit, sacra- 
menti ipsius participatio. ....Eam 
(p. 293.) [sententiam, qua preces- 
sisse dicitur agape] Estius, qui pre- 
fert, multis rationibus confirmat, &c. 

58 In 1 Cor. 11, 20. (p. 327.) Sed 
tamen longe probabilius est id, quod 
Augustinus insinuat in Epistola ad 
Januarium, morem fuisse, ut prius 
haberetur convivium illud com- 
mune; postea fieret oblatio et par- 
ticipatio sacrz eucharistie. Quam- 
vis enim opinetur Augustinus, Co- 
rinthios per abusum mensis suis 
sacra miscuisse, tamen ut certo anni 
tempore post alios cibos eucharistia 
sumeretur a fidelibus, eum morem 
ad rationabilia majorum refert insti- 
tuta. Quod autem hoc ordine res 
facta fuerit in coetibus primitivorum 
fidelium, inprimis ea ratio suadet, 
quod, uti dictum est, illa cena, 
quam Paulus vocat Dominicam, re- 
presentatio fuerit coencee Domini cum 
Apostolis, et inde nomen acceperit ; 
unde consentaneum est, ut insig- 
nior esset commemoratio, quomodo 
loquitur ibidem Augustinus, cele- 
bratam fuisse eodem ordine, quo 


Christus suam cum discipulis cce- 
nam celebravit : quem profecto con- 
stat prius ccenasse cum discipulis ; 
ac deinde corporis ac sanguinis sui 
sacramenta eis tradidisse. Preterea 
dicit Apostolus, aliquos praesumere 
coenam, aliis non exspectatis. Quod 
utique non fieret, si, quod Greci 
volunt, omnes jam ante congregati 
eucharistiam accepissent. Ex quo 
satis intelligitur, convivium illud 
haberi solitum in principio, velut 
primum actum illius conventus fide- 
lium, de quo hic agitur. Idem plane 
ex 115 apparet, que mox subjiciuntur 
de indigna sumptione corporis ac 
sanguinis Domini: deque proba- 
tione ante sumptionem necessaria. 
Nam hee locum non haberent, si 
convivium, et que in eo peccata 
erant, facta fuissent post sumptam 
eucharistiam. Neque enim judica- 
tur quis indigne sumpsisse, propter 
peccata postea commissa. Denique 
hance sententiam confirmat ea con- 
suetudo, que usque ad Augustini 
tempora in multis ecclesiis obser- 
vata fuit, ut in amnniversario die 
cenze Domini mysteria a non je- 
junis sumerentur, videlicet ad imi- 
tationem et commemorationem ejus, 
quod in illa cena factum fuerit. 
Meminit illius consuetudinis Con- 
cilium Carthaginense tertium ca- 
none 29. Cui concilio beatum Au- 
gustinum interfuisse prodit ipsius 
Epistola 235. Canon autem sic ha- 
bet: Ut sacramenta altaris non nisi 
a jejunis hominibus celebrentur, ea- 
cepto uno die anniversario, quo cena 
Domini celebratur. Sentinnt cum 
Augustino, quoad ordinem memo- 
ratum, commentatores hujus loci 
Pelagius, Primasius, Sedulius, Hai- 
mo, Herveus, Aquinas, Lyranus, 
Cajetanus, atque ali Latini; tametsi 
eorum nonnulli, nominatim Petrus 
Lombardus, etiam alterius ordinis 
ac sensus meminerunt. 


How ob- 
served in 
the follow- 
ing ages. 
The eucha- 
rist com- 
monly re- 
ceived fast- 
ing, and 
before this 
feast, ex- 
cept upon 
some parti- 
cular occa- 
sions. 


480 The agape, or 


times after the communion, as it appears to have been in some 
measure in the following ages. 

8. For when the Christians in time of persecution were 
obliged to meet early in the morning before day to celebrate 
the eucharist in their religious assemblies, then their feasting 
before communion could not well comport with the circum- 
stances and occasion of their meeting. And therefore in the 
beginning of the second century we find the eucharist was 
received before, and the feast postponed. For so Pliny °? re- 
presents it in the account which he had from the Christians in 
the entrance of this century: for having said, ‘ that they met 
on the Lord’s-day to sing hymns to Christ, and bind them- 
selves by a sacrament,’ it 1s added, ‘ when this is done, our 
custom is to depart, and meet again to partake of an enter- 
tainment, but that a very innocent one and common to all.’ It 
is plain here the communion was first, and the agape some time 
after. 

And so Tertullian ®, who gives the most particular account 
of it, speaks of it as a supper a little before night: ‘ Our supper, 
which you accuse of luxury, shows its reason in its very name: 
for it is called ἀγάπη, which signifies Jove, among the Greeks. 
Whatever charge we are at, it is gain to be at expense upon 
the account of piety. For we therewith relieve and refresh 
the poor. There is nothing vile or immodest committed in it. 
For we do not sit down before we have first offered up prayer 
to God; we eat only to satisfy hunger ; and drink only so much 


pudicis est utile. Ita saturantur, 
ut qui meminerint etiam per noc- 
tem adorandum Deum sibi esse. 


52-1). τοῦ Epo 7. (pe 279:) εἰς τος 
Quibus peractis morem sibi disce- 
dere, rursusque coeundi ad capien- 


XV. vir 


dum cibum, promiscuum tamen et 
innoxium. 

60 Apol. c. 39. (p. 32 a.) Coenz 
nostra de nomine rationem 88] 
ostendit: id vocatur ἀγάπη, quod 
dilectio penes Grecos [est]. Quan- 
tiscunque sumptibus constet, lu- 
crum est pietatis nomine facere 
sumptum. Siquidem inopes quos- 
que [al. quoque] refrigerio isto ju- 
vamus.... Nihil vilitatis, nihil im- 
modestize admittit. Non prius dis- 
cumbitur, quam oratio ad Deum 
pregustetur. Editur quantum esu- 
rientes cupiunt: bibitur, quantum 


Ita fabulantur, ut qui sciant, Domi- 
num audire. Post aquam manualem 
et lumina, ut quisque de Scripturis 
sanctis vel de proprio ingenio po- 
test, provocatur in medium Deo 
canere: hine probatur, quomodo 
biberit. ASque oratio convivium 
dirimit: inde disceditur, non in ca- 
tervas cesionum, neque in classes 
discursationum, nec in eruptiones 
lasciviarum, sed ad eandem curam 
modestie et pudicitie; ut qui non 
tam cceenam ccenaverint, quam dis- 
ciplinam. 


§ 8. 


JSeast of charity. 48] 


as becomes modest persons. We fill ourselves in such manner, 
as that we remember still that we are to worship God by night. 
We discourse as in the presence of God, knowing that he hears 
us. Then, after water to wash our hands, and lights brought 
in, every one is moved to sing some hymn to God, either out 
of Scripture, or, as he is able, of his own composing : and by 
this we judge, whether he has observed the rules of temperance 
in drinking. Prayer again concludes our feast; and thence we 
depart, not to fight and quarrel, not to run about and abuse all 
we meet, not to give ourselves up to lascivious pastime; but to 
pursue the same care of modesty and chastity, as men that 
have fed at a supper of philosophy and discipline, rather than 
a corporeal feast.’ 

As this is a fine description of these holy banquets, where 
charity is the foundation, and prayer begins and ends the 
feast, and singing of hymns and religious discourses seasons 
the entertaimment, and modesty and temperance run through 
the whole: so the particular mention made of lights, and wor- 
shipping God by night, shows that they came after the com- 
munion, and not before, in Tertullian’s time; when they were 
used to receive the communion in the morning, and always 
fasting, even upon those days when they deferred it till three 
in the afternoon, as upon the stationary days, or till six at 
night. For it was a rule in the African Church to receive 
the eucharist fasting at all times, except one day, which was 
the Thursday before Easter, commonly called Cena Domini, 
because it was the day on which our Saviour celebrated his 
last supper, and instituted the eucharist after supper: in 
imitation of which, it was the custom to celebrate the eucharist 
after supper on this day, in the African Churches, but on no 
other day whatsoever, as we learn from the third Council of 
Carthage and St. Austin. 

The Council of Carthage had an express canon ® to this 
purpose: ‘ That the sacrament of the altar be never celebrated 
by any but such as are fasting, except on one anniversary day, 


61 Carth. 3. c. 29. (t.2. p.1171¢.) functorum, sive episcoporum, [seu 
Ut sacramenta altaris non nisi a clericorum,] sive ceterorum, com- 
jejunis hominibus celebrentur, ex- mendatio facienda est, solis ora- 
cepto uno die anniversario, quo tionibus fiat, si illi, qui faciunt, jam 
coeena Domini celebratur. Nam si _pransi inveniantur. 
aliquorum pomeridiano tempore de- 


BINGHAM, VOL. V. τι 


482 The agape, or XV. Ww 


when the supper of the Lord is solemnized.’ And pursuant to 
this they order, ‘ that if any commendation of the dead was to 
be made in the afternoon, it should only be done with prayers, 
and not with the celebration of the eucharist, if they that as- 
sisted at the funeral-oftice had dined before.’ St. Austin was 
a member of this Council, and he assures us®, that this decree 
was conformable to the practice of the Universal Church in his 
age, which he thought to be derived from the appointment of 
the Apostles. For, ‘though it be very apparent, that when 
the disciples first received the body and blood of the Lord, 
they did not receive fasting; yet does any one now accuse the 
Universal Church, because all men receive fasting? For so it 
pleased the Holy Ghost, that, for the honour of so great a 
sacrament, the Lord’s body should enter into the mouth of 


a Christian before any other food. 


62 Kp. 118. [4]. 54.| ad Januar. 
c. 6. (t. 2. p. 126 f. et seqq.) Et 
liquido apparet, quando primum ac- 
ceperunt discipuli corpus et sangui- 
nem Domini, non eos accipisse jeju- 
nos. Numguid tamen propterea 
calumniandum est universe eccle- 
sie, quod a jejunis semper accipi- 
tur? Ex hoc enim placuit Spiritui 
Sancto, ut in honorem tanti sacra- 
menti in os Christiani prius Domi- 
nicum corpus intraret, quam ceteri 
[al. exteri] cibi: nam ideo per uni- 
versum orbem mos iste servatur. 
Neque enim quia post cibos dedit 
Dominus, propterea pransi aut cce- 
nati fratres ad illud sacramentum 
accipiendum convenire debent, aut 
sicut faciebant, quos Apostolus ar- 
guit et emendat, mensis suis ista 
miscere. Namque Salvator, quo ve- 
hementius commendaret mysterii il- 
lus altitudinem, ultimum hoc voluit 
altius infigere cordibus et memorize 
discipulorum ; a quibus ad_pas- 
sionem digressurus erat. Et ideo 
non precepit, quo deinceps ordine 
sumeretur, ut Apostolis, per quos 
ecclesias dispositurus erat, servaret 
hune locum. Nam si hoc ille mo- 
nuisset, ut post cibos alios semper 
acciperetur, credo quod eum morem 
nemo variasset. Cum vero ait Apo- 
stolus de hoc sacramento loquens, 


And therefore this custom 


Propter quod fratres, cum convenitis 
ad manducandum, invicem exspec- 
tate: si quis esurit, domi manducet, 
ut non ad judicium conveniatis : sta- 
tim subtexuit, Cetera autem, cum 
venero, ordinabo: .... Unde intel- 
ligi datur, quia multum erat, ut in 
Epistola totum illum agendi ordi- 
nem insinuaret, quem universa per 
orbem servat ecclesia, ab ipso ordi- 
natum esse, quod nulla morum di- 
versitate variatur.—C. 7. (p. 127 6.) 
Sed nonnullos probabilis queedam 
ratio delectavit, ut uno certo die 
per annum, quo ipsam coenam Do- 
minus dedit, tanquam ad insigni- 
orem commemorationem, post cibos 
offerri et accipi liceat corpus et san- 
guinem Domini. Honestius autem 
arbitror ea hora fieri, ut qui etiam 
jejunaverit, post refectionem, que 
hora nona fit, ad oblationem possit 
occurrere. Qua propter neminem 
cogimus ante Dominicam illam coe- 
nam prandere, sed nulli etiam con- 
tradicere audemus. Hoc tamen non 
arbitror institutum, nisi quia plures 
et prope omnes in plerisque locis eo 
die lavare consuerunt. Et quia 
nonnulli etiam jejunium custodiunt, 
mane offertur propter prandentes, 
quia jejunia simul et lavacra tole- 
rare non possunt; ad vesperam vero 
propter jejunantes. 


58. 


= 


Jeast of charity. 489 
is observed by the whole world. For neither, because the 
Lord gave it after meat, ought the brethren to meet after 
dinner or supper to receive it, or to imitate those whom the 
Apostle reproves and corrects, who mingled it with their 
tables. Our Saviour, to commend the greatness of this mys- 
tery, was minded indeed to fix it in the hearts and memory of 
his disciples as the last thing before he went from them to 
his passion: but he did not therefore order in what manner it 
should be received, that he might reserve this for his Apostles 
to do, by whom he intended to order his Church. For if he 
had appointed that men should receive it after meat, I suppose 
no one would have altered that custom. But when the Apostle, 
speaking of this sacrament, says, ‘ The rest will I set in order 
when I come,” (1 Cor. 13, 34.) we are given to understand, that 
he then appointed this custom of receiving fasting, which now 
the whole Church, over all the world, observes without any 
variation or diversity.’ He adds, ‘that some, upon a probable 
reason, were delighted to offer and receive the body of the 
Lord after meat, on one certain day in the year, when the 
Lord himself gave his supper, to make the commemoration of 
it more remarkable. And because some on that day choose to 
fast, and others not; therefore, in many places, it was cus- 
tomary to offer the sacrifice twice, to serve the ends of both.’ 
St. Chrysostom also frequently speaks of their receiving 
the communion fasting. ‘Thou fastest,’ says he®, ‘Before 
thou receivest the eucharist, that thou mayest be worthy.’ 
And, in one or two places®!, he vindicates himself from an ob- 
jection which his adversaries brought against him, as if he was 
used to transgress this rule both in administering baptism and 
the eucharist. ‘They say I gave the communion to some after 
eating. If I have done this, let my name be wiped out of the 
catalogue of bishops, and not be written in the book of the 


τῆς ὀρθοδόξου πίστεως, ὅτι ἰδοὺ ἐὰν 
τοιοῦτον ἐγὼ ἔπραξα, καὶ ἀποβαλεῖ με 
Χριστὸς ἐκ τῆς βασιλείας αὐτοῦ" εἰ 
δὲ ἅπαξ καὶ τοῦτό μοι λέγουσι, καὶ 
φιλονεικοῦσι, καθελέτωσαν καὶ τὸν 
Παῦλον, ὃς μετὰ τὸ δειπνῆσαι ὁλόκλη- 


63 Hom. 27. in 1 Cor. p. 567. (t. 
10. p. 248 c.) Σὺ δὲ πρὶν ἢ μὲν pera- 
λαβεῖν νηστεύεις, ἵνα ὅπως δήποτε 
ἄξιος φανῇς τῆς κοινωνίας. 

64 Hp. 125. δα Cyriac. t. 4. p. 868. 
(t. 3. Ῥ. 668 d.)... Δέγουσιν, ὅτι Twas 


A Lol J ΄ 
ἐκοινώνησα μετὰ τὸ φαγεῖν αὐτούς. 
\ > ‘ ~ > , 3 , 
Kai εἰ μὲν τοῦτο ἐποίησα, ἐξαλειφθείη 
Ἄν , > a , ΄ » 
τὸ ὄνομά μου ἐκ τῆς βίβλου τῶν ἐπι- 
, A ‘ , > Led , 
σκόπων, καὶ μὴ γραφείη ἐν τῇ βίβλῳ 


τ ἘΚ yA ; 
ρον τὸν οἶκον ἐβάπτισε: καθελέτωσαν 
καὶ αὐτὸν τὸν Κύριον, ὃς μετὰ τὸ δει- 
πνῆσαι τοῖς ᾿Αποστόλοις τὴν κοινω- 
νίαν ἔδωκε. 


Die? 


484 The agape, or 


orthodox faith. If I have done any such thing, let Christ cast 
me out of his kingdom. But if they still go on to object this, 
let them also degrade St. Paul, who baptized a whole house 
after supper. Let them also depose the Lord himself, who 
gave the communion to his Apostles after supper.’ So again®, 
‘They object against me, thou didst first eat, and then ad- 
minister baptism. If I did so, let me be anathema; let me 
not be numbered in the roll of bishops; let me not be among 
the angels; let me never please God. But if I had done so, 
what absurdity had I committed? Let them depose Paul, who 
baptized the jailor after supper. Yea, I will say a bolder thing, 
let them depose Christ himself, for he gave the communion to 
his disciples after supper. This shows the custom of the 
Church was to administer both sacraments before eating, though 
at the same time it intimates that to do otherwise was not an 
unpardonable crime. 

Gregory Nazianzen hints also at this custom, when he 
says, ‘Every action of Christ is not necessary to be imitated 
by us: for he celebrated the mystery of the Passover with his 
disciples in an upper room, and after supper, but we do it in 


XV. Wi 


the church, and before 


supper.’ 
and many other of the Greek writers. 


The like is said by St. Basil 67, 
And among the Latins 


there are several canons of the Councils of Braga®’, Mascon®, 


65 Sermo antequam iret in Exsil. 
t. 4. p. 969. (ibid. Pp. 417 6.) Λέγουσί 
μοι ὅτι ἔφαγες καὶ ἐβάπτισας. Εἰ 
ἐποίησα τοῦτο, ἀνάθεμα ἔσομαι" μὴ 
ἀριθμηθείην. εἰς ἐπισκόπων ῥίζαν" μὴ 
γένωμαι per ᾿ ἀγγέλων" μὴ ἀρέσω Θεῷ. 
Εἰ δὲ καὶ ἔφαγον καὶ ἐβάπτισα, οὐδὲν 
ἄκαιρον τῶν πραγμάτων ἐποίησα. τὰς 
Καθελέτωσαν οὖν Παῦλον, ὅ ὅτι μετὰ τὸ 
δειπνῆσαι ἐχαρίσατο τῷ δεσμοφύλακι 
τὸ βάπτισμα. Τολμῶ λέγειν, καθελέ- 
τωσαν καὶ αὐτὸν τὸν Χριστὸν, ὅτι 
μετὰ τὸ δεῖπνον τοῖς μαθηταῖς τὴν 
κοινωνίαν ἐχαρίσατο. 

66 Orat. go. de Bapt. (τ: 659 
4.) Πάλιν μυσταγωγεῖ τὸ πάσχα τοὺς 
μαθητὰς ἐν ὑπερώῳ καὶ μετὰ δεῖπνον, 
καὶ πρὸ μιᾶς τοῦ παθεῖν ἡ ἡμέρας, ἡμεῖς 
ἐν προσευχῆς, οἴκοις καὶ πρὸ τοῦ δεί- 
πνου, καὶ μετὰ τὴν ἀνάστασιν. 

67 Hom. 1. de Jejun. (t.2. part.1. 
p-6 b. π.6.)... Οὐ δυνατὸν ἄνευ νη- 
στείας ἱερουργίας κατατολμῆσαι. 


68 Bracar. τ. [8]. 2.] 6. 16. (t.5 
838 6.) Si quis quinta feria rae 
quee vocatur Coena Domini, hora le- 
gitima, post nonam jejunus in eccle- 
sia missas non tenet, sed, secundum 
sectam Priscilliani, ‘festivitatem ip- 
sius Dei ab hora tertia per missas 
defunctorum, soluto jejunio, colit, 
anathema sit.—Bracar. 2. [al.3.] ¢ 
το. (ibid. p. 898 e.) Placuit ut, quia 
per stultitiam prasumpti nuper er- 
roris, aut certe ex veteris Priscilliane 
adhuc heeresis foetore, corruptos co- 
gnovimus quosdam presbyteros in 
hujus preesumptionis audacia detine- 
ri, ut in missa mortuorum etiam post 
acceptum merum oblationem ausi 
sunt consecrare; ideoque hoc pre- 
fixe evidentis sententize admonitione 
servetur, ut si quis presbyter post 
hoc edictum nostrum amplius in hae 
vesania fuerit deprehensus, id est, 
ut non jejunus, sed quocunque jam 


4 8. 


7εαϑὲ of charity. 485 


Auxerre’, and Toledo7!, to this purpose. Some of which 
allow the African custom of communicating after eating on the 
Thursday in Passion-week, but others upon the account of the 
Priscillianists forbid it. And therefore Socrates7? notes it as a 
singular thing in the Churches of Egypt and Thebais, that on 
Saturdays they were used to administer the eucharist after 
eating in the evening. Which is prohibited by the Council of 
Trullo73, not excepting the Thursday in Passion-week, which 
though the African fathers for probable reasons might allow, 
yet they utterly forbid it. By all which it appears that the 
general custom of the Church was to celebrate the eucharist 
fasting : and consequently that these love-feasts, we are speaking 
of, must have been held after the communion, and not before it. 
Yet it is but a sorry argument in Mabillon”, to conclude hence, 
that the Ancients must needs believe transubstantiation, be- 
cause they received the communion fasting. For he might as 
reasonably have concluded from Chrysostom, that the water in 
baptism was transubstantiated, because we have heard him say 


before that they always administered baptism fasting. 


cibo pracepto, oblationem conse- 
craverit, continuo ab officio suo pri- 
yatus a proprio deponatur episcopo. 

69 Matiscon. 2. c.6. (ibid. p. 982 
a.) Decernimus, ut nullus presbyter 
confertus cibo, aut crapulatus vino, 
sacrificia contrectare, aut missas pri- 
vatis festisque diebus concelebrare, 
presumat. Injustum est enim, ut 
spiritali alimento corporale preepo- 
natur: sed si quis hoc attentare cu- 
raverit, dignitatem amittat honoris. 

70 C. 19. (ibid. p.959 5.) Non 
licet presbytero, aut diacono, aut 
subdiacono, post acceptum cibum 
vel poculum missas tractare. 

71 Tolet. 7. c. 2. (ibid. p. 1839 c.) 
Ne, quod nature languoris causa 
consulitur, in preesumptionis perni- 
ciem convertatur, nullus post cibum 
potumve quamlibet minimum sump- 
tum missas facere, &c. 

PN Ge 22. ἥν. 2. Ρ' 205. 25) 
Αἰγύπτιοι δὲ γείτονες ὄντες ᾿Αλεξαν- 
δρέων, καὶ οἱ τὴν Θηβαΐδα οἰκοῦντες, 
ἐν Σαββάτῳ μὲν ποιοῦνται συνάξεις" 
οὐχ ὡς ἔθος δὲ Χριστιανοῖς τῶν μυστη- 
ρίων μεταλαμβάνουσι μετὰ γὰρ τὸ 


And 


εὐωχηθῆναι, Kal παντοίων ἐδεσμάτων 
ἐμφορηθῆναι, περὶ ἑσπέραν προσφέ- 
ροντες, τῶν μυστηρίων μεταλαμβά- 
νουσι. 

75: C. 29. (t.6. p. 1355 b.) Ὁ τῶν 
ἐν Καρθαγένῃ Stayopever κανὼν, ὥστε 
τὰ τοῦ ἁγίου θυσιαστηρίου εἰ μὴ ὑπὸ 
νηστικῶν ἀνθρώπων μὴ ἐπιτελεῖσθαι, 
ἐξηρημένης μιᾶς ἐτησίας ἡμέρας, ἐν ἣ 
τὸ Κυριακὸν δεῖπνον ἐπιτελεῖται" ἴσως 
τηνικαῦτα, διά τινας κατὰ τοὺς τόπους 
προφάσεις τῇ ἐκκλησίᾳ λυσιτελεῖς, 
τῶν θείων ἐκείνων πατέρων τῇ τοιαύτῃ 
χρησαμένων οἰκονομίᾳ. Μηδενὸς οὖν 
ἡμᾶς ἐνάγοντος καταλιπεῖν τὴν ἀκρί- 
βειαν, ὁρίζομεν ἀποστολικαῖς καὶ πα- 
τρικαῖς ἑπόμενοι παραδόσεσι, μὴ δεῖν 
ἐν τῇ Τεσσαρακοστῇ τῇ ὑστεραίᾳ ἐβ- 
δομάδι τὴν πέμπτην λύειν, καὶ ὅλην 
τὴν Τεσσαρακοστὴν ἀτιμάζειν. 

74 De Liturg. Gallican. 1. τ. c. 6. 
n. 7. (p. 61.) Qui potuit tanta religio 
afficere majores nostros in susci- 
piendo eucharistie sacramento, s1 
solam corporis Christi in eo figuram, 
hoe est, nudum panem ac merum 
vinum residere credidissent ? 


486 The agape, or 
some learned men?> are of opinion that for the three first ages, 
though they generally received the eucharist fasting in the 
assemblies before day, yet sometimes they received after sup- 
per. For Cyprian, disputing against the Aquarians, who cele- 
brated in the morning in water only, and in the evening in 
wine and water mixed together, does not contend with them 
about celebrating after supper, but only because they did not 
at both times mix wine with water after Christ’s example. He 
would not so easily have passed over the practice of the Aqua- 
rians in celebrating in the evening, had there been no instances 
of the like practice in the Church: but as it was customary in 
Egypt to celebrate the eucharist on Saturdays after dinner, 
and in Afric one day na year after supper, all he pleads for 
upon this point is only this7®, that the general custom of the 
Church to celebrate the eucharist in the morning only was not 
against the rule of Christ, though he gave it in the evening 
after supper: because Christ had a particular reason for what 
he did, which he did not intend should oblige the Church : 
‘Christ offered in the evening to signify the evening or end of 
the world; but we offer in the morning to celebrate our 
Saviour’s resurrection.’ And he gives another reason why they 
did not celebrate in the evening generally, as in the morning, 


75 Vid. Dall. de Object. Cult. 
Relig. 1. 2. 6.10. (p.297- ad fin. cap.) 
Ergo ex his patet, totis tribus primis 
Christianismi szculis, tametsi in 
matutinis fraternitatis conventibus, 


76 Ep. 63. ad Ceecilian. p. 156. 
(p. 277. corrige, 281.) The Objection 
of the Aquarians: An illa sibi ali- 
quis contemplatione blanditur, quod 
etsi mane aqua sola offerri videtur, 


XV. vin 


et seorsum in zdibus quoque pri- 
vatis, sacramentum mane sumi sole- 
ret, apud ecclesiam tamen usitatum 
fuisse, ut id etiam a ccenatis sume- 
retur, maxime in sancta agaparum 
letitia, &c.—Fell. Not. in Cypr. Ep. 
63. p.156. (p.277. n.3.) Constat 
etiam eucharistiam licet horis ante- 
lucanis sumptam, vespere etiam dis- 
tribui solitam; cujus rei locuples 
testis Tertullianus Lib. de Corona, 
c.3: Eucharistie sacramentum tem- 
pore victus de presidentium manu 
sumimus. Et alibi monet, ut finitis 
stationibus sumatur. Consuetudo 
post ceenam communicandi diu du- 
ravit in ecclesia. Socrates enim ait, 
]. 5. Ὁ 22., Aiyunrior, k.T.AX. See 
n. 72, preceding. 


tamen, cum ad ccenandum venimus, 
mixtum calicem offerimus? Cypri- 
an’s Answer: Sed cum ccenamus, 
ad conyivium nostrum plebem con- 
vocare non possumus, ut sacramenti 
veritatem fraternitate omni presente 
celebremus. The Aquarians object : 
At enim non mane, sed post coenam 
mixtum calicem obtulit Dominus. 
Cyprian answers : Numquid ergo Do- 
minicum post coenam celebrare de- 
bemus, ut sic mixtum calicem fre- 
quentandis Dominicis offeramus? 
Christum offerre oportebat circa ves- 
peram diei, ut hora ipsa sacrificii 
ostenderet occasum et vesperam 
mundi.... Nos autem resurrectio- 
nem Domini mane celebramus. 


§ 8,9. Feast of charity. 487 


‘because the people could not so well all come together in the 
evening as in the morning.’ By which it is plain, in Cyprian’s 
time there was no absolute rule to forbid communicating after 
supper, though the practice began generally to be disused, 
and the common custom was, to receive fasting and at morning 
service. 

9. There is one thing more to be observed of their love- These love- 
feasts, that, as they were designed for the promotion of unity fas at 
and charity, they were commonly held in the church for the thechurch: 
three first centuries, as learned men? conclude from that canon as 
of the Council of Gangra7®, which was made against the Eusta- pion ὃν 
thians: ‘If any one despises the feasts of charity which the ΠΣ 
faithful make, who for the honour of the Lord eall their 
brethren to them, and comes not to the invitation because he 
contemns them, let him be anathema. These Eustathians 
were men who held their meetings in private houses, and 
despised the church; which is the reason of this canon made 
against them. However such abuses were sometimes committed 
in these feasts, that the Council of Laodicea, not long after, 
made a law79 against having them in the church, forbidding 
any to eat or spread tables in the house of God or the church. 

And a like decree was made in the third Council of Carthage*?®, 
forbidding the clergy to feast in the church, unless it were by 
chance in a journey for want of other entertainment: and 
orders are given to restrain the people as much as might be 


from such feasting in the church. But the custom was too in- 


77 Bevereg. Not.inc.74. C. Trull. 
(t. 2. append. p. 161.) Et quidem 
eas [agapas] olim etiam in ipsis ec- 
clesiis celebratas fuisse ex presenti 
et Synod. Laod. c. 28. patet, quibus 
illud prohibetur. Non opus est au- 
tem, ut illud prohiberetur, quod 
nunquam factum fuit.—Suicer.Thes. 
Eccles. voce, ᾿Αγάπη. (t. I. p. 27.) 
Et si antea in templis et ecclesiis ex 
more apostolico celebrari solita es- 
sent hujusmodi convivia Christiana, 
Concilium nihilominus Laodicenum 
ea removit a templis canone 28., cu- 
jus verba sunt: Ov δεῖ, κιτ. Δ. See 
n. 79, following. 

(ENC Gi) (i. 2: ps 410 6) “Et 
τις Katappovoin τῶν ἐκ πίστεως 


ἀγάπας ποιούντων, καὶ διὰ τιμὴν τοῦ 
Κυρίου συγκαλούντων τοὺς ἀδελφοὺς, 
καὶ μὴ ἐθέλοι κοινωνεῖν ταῖς κλήσεσι, 
διὰ τὸ ἐξευτελίζειν τὸ γινόμενον, ἀνά- 
θεμα ἔστω. 

79° €, 28. (t.1. p. Igor c.) Ov δεῖ 
ἐν τοῖς κυριακοῖς, ἢ ἐν ταῖς ἐκκλησίαις 
τὰς λεγομένας ἀγάπας ποιεῖν, καὶ ἐν 
τῷ οἴκῳ τοῦ Θεοῦ ἐσθίειν καὶ ἀκκού- 
βιτα στρωννύειν. 

80. Ὑπὸ. (t.. 2 Ρ' τη] 6} ὃ 
nulli episcopi vel clerici in ecclesia 
conviventur, nisi forte transeuntes 
hospitiorum necessitate illic refician- 
tur: populi etiam ab hujusmodi con- 
viviis, quantum fieri potest, prohi- 
beantur. 


XV. vill 





488 The agape, or 


veterate to be rooted out at once; and therefore we find, by 
St. Austin’s Answer to Faustus$! the Manichee, that they 
were still kept in the church. For whereas Faustus objected 
two things against them: 1. That they were but the spawn of 
the Gentile banquets turned into Christian feasts. 2. That 
the Catholics were used to make themselves drunk at them im 
the memorial of the martyrs: St. Austin rejects the first charge 
as a mere calumny, telling him that the end of their agape 
was only to feed the poor with flesh, or the fruits of the earth ; 
but the second charge he owns in part as true, that the people 
still held these feasts in the church, and that some excess was 
committed in them: ‘but then,’ says he®?, ‘there is a great 
deal of difference between tolerating and approving: we do 
not approve of drunkenness even in a private house, much less 
in a church: it is one thing which we are commanded to teach, 
and another what we are forced to tolerate and endure, till we 
can correct and amend it.’ St. Austin®? says, all kind of feast- 
ing in the church was prohibited by St. Ambrose, at Milan, 
with good success, and it was he himself that gave the advice 
to Aurelius 84, bishop of Carthage, to make the foresaid canon 
against it in hopes to extirpate it, after the example of St. 
Ambrose. In France it was prohibited by the second Council 
of Orleans®*, anno 541. Yet for all this, there were some re- 
mains of it in the seventh century, when the Council of Trullo*%® 


SI. 25. cx 26. (Ὁ 6.) Ρ 516 c; 
4.) Nec sacrificia eorum vertimus in 
agapes.... Agapes enim nostra pau- 
peres pascunt sive frugibus sive car- 
nibus, &c. 

82 Ibid. c. ar. (ibid. p. 348 a.) Qui 
autem se in memorlis martyrum in- 
ebriant, quomodo a nobis approbari 
possunt, cum eos, etiam si in domi- 
bus suis id faciant, sana doctrina 
condemnet? Sed aliud est quod 
docemus, aliud quod sustinemus: 
aliud quod precipere jubemur, aliud 
quod emendare precipimur, et, donec 
emendemus, tolerare compellimur. 

83 Confess. 1.6. c. 2. (t. 2. p. 119 
e.) Speaking of his mother Monnica : 
Cum ad memorias sanctorum, sic- 
ut in Africa solebat, pultes et panem 
et merum attulisset, atque ab ostiario 
prohiberetur; ubi hoe episcopum 
vetuisse cognovit, tam pie atque obe- 


dienter amplexa est, ut ipse mirarer, 
quam facile accusatrix potius con- 
suetudinis suze quam disceptatrix 
illius prohibitionis effecta sit... Ita- 
que ubi comperit a preeclaro preedi- 
catore atque antistite pietatis pre- 
ceptum esse ista non fieri, nec ab 
eis qui sobrie facerent, ne ulla oc- 
casio se ingurgitandi daretur ebrio- 
sis; et quia illa quasi parentalia 
superstitioni Gentilium essent simil- 
lima, abstinuit se libentissime, &c. 

84 Ep. 64. [al. 22.] (t. 2. pp. 27— 
30.) Consult the Epistle throughout, 
especially ch. 1. ss. 4 and 5. 

8) Aurelian. 2.c. 12. (t. 4. p. 1781 
e.) Ne quis in ecclesia votum suum 
cantando, bibendo, vel lasciviendo 
dissolvat, quia Deus talibus votis 
irritatur potius quam placetur. 

86 C. 74. (t. 6. p. 1175 b.) Ὅτι ov 


δεῖ ἐν τοῖς κυριακοῖς ἢ ἐν ταῖς ἐκκλη- 







"0, το. Jeast of charity. 489 


was obliged to reinforce the canon of Laodicea, against feasting 
in the church, under pain of excommunication. So difficult a 
matter was it to extirpate the abuses of ancient custom, without 
destroying the custom itself, which was innocent in its original, 
and of so great service to the Christian Church, whilst it con- 


the Heathen. 

10. Some indeed were maliciously disposed to calumniate 
and traduce the Christians, upon the account of this innocent 
custom, as guilty of I know not what black designs. Origen 57 
says, Celsus charged them with holding clancular and seditious 
cabals upon the score of these agapes, or meetings to show 
kindness to one another. Which is also noted by Tertullian in 
that chapter of his Apology®*, where he gives us that fine 
description of the Christian feasts in answer to this suggestion. 
Others charged these feasts with the practice of abominable 
uncleanness : in answer to which Minucius*? tells them, ‘their 
feasts were not only chaste, but sober; for they did not 
indulge either gluttony or drunkenness, but tempered their 
mirth with gravity, with chaste discourse and chaster bodies.’ 
Others added that monstrous fable of their feeding upon human 
flesh, and feasting upon infants’ blood. W hich is mentioned 
and refuted by all the apologists, Athenagoras 50, Theophilus, 
Tertullian 95, Origen, Martyr, a 


Minucius 93, Justin 


tinued free from abuses, that it was the envy and admiration of 


σίαις τὰς λεγομένας ἀγάπας ποιεῖν, 
καὶ ἔνδον ἐν τῷ οἴκῳ ἐσθίειν, καὶ ἀκ- 
κούβιτα στρωννύειν' οἱ καὶ τοῦτο ποι- 
ely τολμῶντες ἢ παυσάσθωσαν, ἢ ἀφο- 
ριζέσθωσαν. 

87 Cont: Gels... 10τῷ ps 4:π|{-.6- Ὁ. 
319 b.) Πρῶτον τῷ Κέλσῳ κεφάλαιόν 
ἐστι “βουλομένῳ διαβαλεῖν Χριστια- 
νισμὸν, ὡς συνθήκας κρύβδην πρὸς 
ἀλλήλους ποιουμένων Χριστιανῶν, 
παρὰ τὰ νενομισμένα". .. καὶ βούλεται 
διαβαλεῖν τὴν καλουμένην ἀγάπην 
Χριστιανῶν πρὸς ἀλλήλους, ἀπὸ τοῦ 
κοινοῦ κινδύνου ὑφισταμένην. 

88 Apol. c. 39. (p. 52. 8:).. --ΟΟΞ 
nulas nostras, preeterquam sceleris 
infames, ut prodigas suggillatis, &c. 

89 Octav. p. 92. (c. 31. p. 154.) 
De incesto convivio fabulam gran- 
dem adversum nos demonum coitio 
mentita est—Ibid. (p. 158.) At nos 


conyivia non tantum pudica colimus, 
sed et sobria,.. . . casto sermone, cor- 
pore castiore. 
90 Legat. (ad ale. Just. Mart. 
p- 34d. i Ἔτι δὲ καὶ τροφὰς καὶ μίξεις 
ἜΣ ἀθέους καθ᾽ ἡμῶν, ἵνα τε 
μισεῖν νομίζοιεν μετὰ λόγου, καὶ οἰό- 
μενοι τῷ δεδίττεσθαι, ἢ τῆς ἐνστάσεως 
ἀπάξειν ἡ ἡμᾶς τοῦ βίου, ἢ ἢ πικροὺς καὶ 
ἀπαραιτήτους, τῇ τῶν αἰτίων ὑπερ- 
βολῇ, τοὺς ἄρχοντας παραακεναζεῖν. 
91 Ad Autolycum, |. 3. ( (ad cale. 
ejusd. p- 119 b.) Φασκόντων ὡς κοι- 
νὰς ἁπάντων οὔσας τὰς γυναῖκας ἡμῶν, 
καὶ διαφόρῳ μίξει ξυνόντας, ἔτι μὴν 
καὶ ταῖς ἰδίαις ἀδελφαῖς συμμίγνυσθαι, 
καὶ, τὸ ἀθεώτατον καὶ ὠμότατον, πασῶν 
σαρκῶν ἀνθρωπίνων ἐφάπτεσθαι ἡμᾶς. 
92 Apol. c. 7. (p. 7 6:) Dicimur 
sceleratissimi de sacramento infanti- 
cidii et pabulo inde, &c. 


How the 
Christians 
were at first 
abused and 
calumniat- 
ed by some 
of the Hea- 
then, but 
admired. 
and envied 
by others 
upon ac- 
count of 
these feasts 
of charity. 


490 


The agape, or 


many others, whom the reader may find at large, collected by 
the learned Kortholt%°, in his book De Calumniis Paga- 


norum, §c. 


The reason of this charge is by many of the Ancients 97 
ascribed to the vile practices of the Carpocratians and other 
heretics, at least tacitly or indirectly, whilst they accuse them 
of this crime, which the Heathens turned upon the Christians 


in general. 
modern 985. authors. 


93 Octav. (c. 9. p. 57.) Jam de 
initiandis tirunculis fabula tam de- 
testanda, quam nota est. Infans 
farre contectus, ut decipiat incautos, 
apponitur ei, qui sacrisimbuatur. Is 
infans a tirunculo, farris superficie 
quasi ad innoxios ictus provocato, 
cecis occultisque vulneribus occidi- 
tur: hujus, proh nefas! sitientes 
sanguinem lambunt, hujus certatim 
membra dispertiunt, &c. 

$4 Cont. Cels. 1. 6. (t. τ. p. 662 a.) 
Mera ταῦτα παραπλήσιόν τι ποιεῖν 
μοι δοκεῖ τοῖς διὰ πολλὴν τὴν πρὸς 
Χριστιανοὺς ἀπέχθειαν διαβεβαιου- 
μένοις πρὸς τοὺς “μηδαμῶς εἰδότας τὸ 
Χριστιανῶν, ὅτι ἄρα τῇ πείρᾳ κατεί- 
ληφε Χριστιανοὺς ἐσθίοντας σάρκας 
παιδίων, καὶ μίξεσι ταῖς πρὸς τὰς παρ᾽ 
αὐτοῖς γυναῖκας ἀναίδην χρωμένους. 

% Apol. τ. (p. 50 b.) Τίς φιλή- 
δονος, ἢ ἀκρατὴς, καὶ en 
σαρκῶν βορὰν ἀγαθὸν ἡγούμενος, δύ- 
vato ἂν θάνατον ἀσπάζεσθαι, ὅπως 
τῶν αὐτοῦ ἀγαθῶν στερηθῇ ;—Apol. 
2. (Ρ. 70 b.) Εἰ δὲ καὶ τὰ δύσφημα 
ἐκεῖνα μυθολογούμενα ἔργα πράττουσι, 
λυχνίας μὲν ἀνατροπὴν, καὶ τὰς ἀνέδην 
μίξεις, καὶ ἀνθρωπίνων σαρκῶν βορὰς, 
οὐ yweokopnev.—Conf. Dialog. cum 
Tryph. (p. 227 b.) Μὴ καὶ ὑμεῖς πε- 
πιστεύκατε περὶ ἡμῶν, ὅ ὅτι δὴ ἐσθίομεν 
ἀνθρώπους, καὶ, μετὰ τὴν εἰλαπίνην 
ἀποσβεννύντες τοὺς λύχνους, ἀθέσμοις 
μίξεσιν ἐγκυλιόμεθα ; 

96 De Calumn. Pagan. c. 18, &c. 
(pp. 157, seqq.) De Thyesteis Epu- 
lis, & ce. 

57 Vid. Epiphan. Her. 26. Gnostic. 

w52 (t. ΤΡ 97 Ws) Κατασπάσαντες 
a τὸ ἔμβρυον καιρῷ, οἵῳ δ᾽ ἂν ἐπι- 
χειρήσωσι, λαμβάνουσιν ἐκτρωθὲν 
τοῦτο τὸ βρέφος, ἐν ὄλμῳ τινὶ κόπ- 


And so it is said upon their authority by many 
eumenius 99 ascribes 


it to another 


Tovow ὑπέρῳ, καὶ ἐγκαταμίξαντες 
μέλι καὶ “πέπερι, καὶ ἄλλα τινὰ ἀρώ- 
ματα, καὶ “μῦρα, πρὸς τὸ μὴ ναυτιᾷν 
αὐτούς" οὕτως “συναχθέντες πάντες, οἱ 
[rns | τῶν χοίρων τούτων καὶ κυνῶν 
θιασῶται, μεταλαμβάνουσιν ἕκαστος 
τῷ δακτύλῳ ἀπὸ τοῦ κατακοπέντος 
παιδίου" καὶ οὕτως τὴν ἀνθρωποβο- 
ρίαν ἀπεργασάμενοι, εὔχονται λοιπὸν 
τῷ O€@,K.T.A. —Euseb. 1.4. (12 
Ῥ. [49. 16.) Τοῖς δὲ ἀπίστοις ἔθνεσι, 
πολλὴν παρέχειν κατὰ τοῦ θείου λόγου 
δυσφημίας περιουσίαν, κ. τ.λ.---Αα- 
gustin. de Heeresibus, c. 27. (t.8, p. 
8 b.) Sacramenta perhibentur fu- 
nesta habere: nam de infantis anni- 
culi sanguine, quem de toto ejus 
corpore minutis punctionum vulne- 
ribus extorquent, quasi eucharistiam 
suam conficere perhibentur, miscen- 
tes eum farine, panemque inde fa- 
cientes. Qui puer si mortuus fu- 
erit, habetur apud eos pro martyre ; 
si autem vixerit, pro magno sacer- 
dote. 

9 Dall. de Object. Cult. Relig. 
1. 2. c. 28. (p. 332.) Clemens vero 
Alexandrinus, &c.—Baron. an. 120. 
n. 26. (t. 2. p. 69 b.).... Que hi 
agebant in occulto palam facta, 
Gentiles in omnes eque converte- 
bant Christianos. — Ibid. an. 179. 
n. 44. (ibid. p. 220 b.) Verum quo- 
niam falsorum criminum calumniis, 
&e. 

In τ Pet. 3, τύ. (t. 2. p. 498 b. 
A. ) Χριστιανῶν KATH XOUMEVOY δούλους 
Ἕλληνες, συλλαβόντες, εἶτα μαθεῖν τι 
παρὰ τούτων δῆθεν ἀπόρρητον περὶ 
Χριστιανῶν ἀναγκάζοντες, οἱ δοῦλοι 
οὗτοι μὴ ἔχοντες πῶς τὸ τοῖς ἀναγκά- 
ζουσι καθ᾽ ἡδονὴν ἐρεῖν, παρόσον 
ἤκουον τῶν δεσποτῶν, τὴν θείαν μετά- 


XV. νὴ 





feast of charity. 491 


reason: he says, In the persecution of the Christians at Lyons 
under Antoninus, the Heathens, having apprehended some 
servants of certain Christian catechumens, put them to the 
rack to make them confess some secret of the Christians; and 
they haying heard their masters say that the holy communion 
was the ied and blood of Christ, and supposing it to be truly 
flesh and blood, (αὐτοὶ νομίζοντες τῷ ὄντι αἷμα Kat σάρκα eivat,) 
to gratify the inquisitors they told them what they had heard. 
And the Heathens, understanding this as if the Christians had 
really (αὐτόχρημα) eaten flesh and blood, put two of the martyrs, 
Sanctus and Blandina, to the rack to make them confess it ; to 
whom Blandina smartly replied, ‘ How should they endure to 
do this, who for exercise sake abstain from such flesh as they 
might lawfully eat?’ If this were true, it would prove that the 
Heathens grounded their calumny upon a false apprehension 
they had of the Christian sacrament: but it would by no 
means prove what Perron and many of the Romanists would 
have, ‘that the ground of the fable was the real belief of the 
Christians,’ as if they believed the euc harist to be the real 
proper flesh and blood of Christ: for this is expressly said to 
be only a false apprehension of the Heathens, and utterly 
denied by the Christians, according as CEcumenius relates the 
story. Which yet is something different from the genuine 
Acts in Eusebius!, for there is no mention made of the 
eucharist in the story, but it is only said, ‘that when some of 
the Christian servants, who were Heathens, were apprehended, 
they, fearing to be tormented, did by the motion of Satan, and 
the instigation of the soldiers prompting them to it, falsely 
accuse the Christians, as if they used to feast upon man’s flesh, 


Any αἷμα καὶ σῶμα εἶναι Χριστοῦ, 
, 

αὐτοὶ νομίσαντες τῷ ὄντι αἷμα καὶ 
σάρκα εἶναι, τοῦτο ἐξεῖπον τοῖς ἐκζη- 
τοῦσιν᾽ οἱ δὲ λαβόντες ὡς αὐτόχρημα 
τοῦτο τελεῖσθαι Χριστιανοῖς, καὶ δὴ 
τοῦτο τοῖς ἄλλοις Ἕλλησιν ἐξεπόμ- 
mevov" καὶ τοὺς μάρτυρας Σάγκτον 
καὶ Βλανδίναν ὁμολογῆσαι διὰ βασά- 
νων ἠνάγκαζον" οἷς εὐστόχως Βλαν- 
diva € ἐπαρρησιάσατο, | Πῶς ἂν, εἰποῦσα, 
τούτων ἀνάσχοιντο οἱ μὴ δὲ τῶν ἐφει- 
μένων κρεῶν δι’ ἄσκησιν ἀπολαύοντες. 

res eh tp. 15 0.'(V. 1. Pp. 29: 


4.) Συνελαμβάνοντο δὲ καὶ ἐθνικοί 
τινες οἰκέται τῶν ἡμετέρων, ἐπεὶ δη- 
μοσίᾳ ἐκέλευσεν ὁ ἡγεμὼν ἀναζητεῖ- 
σθαι πάντας ἡμᾶς" οἱ δὲ κατ᾽ ἐνέδραν 
τοῦ Σατανᾷ, φοβηθέντες τὰς βασάνους, 
ἃς τοὺς ἁγίους ἔβλεπον πάσχοντας" 
τῶν στρατιωτῶν ἐπὶ τοῦτο παρορμών- 
τῶν αὐτοὺς, κατεψεύσαντο ἡμῶν Θυ- 
ἔστεια δεῖπνα, καὶ Οἰδιποδείους μίξεις, 
καὶ ὅσα μήτε λαλεῖν μήτε νοεῖν θέμις 
ἡμῖν, ἀλλὰ μὴ δὲ πιστεύειν, εἴ τι τοι- 
οὗτο πώποτε παρὰ ἀνθρώποις ἐγένετο. 


492 The agape, or XY. vii 


and commit incest, and other the like things, which it is not fit 
either to speak or think, and which we can hardly believe 
were ever done by any men whatsoever.’ So that the Chris- 
tians’ belief about the eucharist could not be the ground of 
this story, but it either sprung from the practices of the Car- 
pocratians, or else, as the learned Kortholt?, not without 
some probable reasons, inclines to believe, it took its rise from 
the pure malice and fiction of the Heathens themselves, some 
of whom never stuck at saying any thing that would render 
the Christians odious. 

However, though there were many who thus calumniated 
these Christian feasts by this variety of charges, yet there 
were some also who could discern the good effects of them, 
and the great influence they had not only on their members, 
but the very Heathen, who sometimes would ery out and say, 
‘See how these Christians love one another!’ as Tertullian 2 
notes in speaking of their collations and charity. Nay, Julian 
himself, though the bitterest enemy the Christians ever had, 
could not help bearing testimony to the usefulness of this 
practice, which he looked upon with an envious eye, as that 
which he imagined chiefly to uphold the Christian religion, 
and undermine the religion of the Gentiles. For thus in one 
of his Letters to his Gentile priests 8, he provokes them to 


1 Ubi supr. (p. 163.) Ex his in- 
fandis heereticorum facinoribus natz 
creduntur istee adversus Christianos 
veteres calumnize, de quibus supra 
dicebamus. Sed enim, si dixerimus, 
quee ad eum modum memoratis illis 
hereticis tribuuntur, non usque 
adeo certa videri, quia de iis dubitare 
liceat nihil, forte absurdi designave- 
rimus. Cur ita sentiam, dicam pau- 


TO μέρει τούτῳ, καὶ τὴν ἰατρείαν ὅθεν 
ποιητέον. Ἐπειδὴ γὰρ οἶμαι συνέβη, 
τοὺς πένητας ἀμελεῖσθαι παρορω- 
μένους ὑπὸ τῶν ἱερέων, οἱ δυσσεβεῖς 
Ταλιλαῖοι κατανοήσαντες, ἐπέθεντο 
ταύτῃ φιλανθρωπίᾳ" καὶ τὸ χείριστον 
τῶν ἔργων, διὰ τοῦ δοκοῦντος τῶν ἐπι- 
τηδευμάτων, ἐκράτυναν. “Ὥσπερ οἱ τὰ 
παιδία διὰ τοῦ πλακοῦντος ἐξαπατῶν- 
τες, τῷ καὶ δὶς καὶ τρὶς προέσθαι, 
πείθουσιν ἀκολουθεῖν εἶθ᾽, 


cis, judicio interim ac decisioni doc- 

tiorum rem omnem comumnittens, &c. 
2 Apol._¢. 39. (p- 31 b.), Vide, 

ὑπηυμοῖς ut invicem se diligant ! 

3 Fragment. Ep. (p. 557: ) Δεῖγμα 
δὲ τοῦ φιλοθέου μὲν, εἰ τοὺς οἰκείους 
ἅπαντας εἰς τὴν περὶ τοὺς θεοὺς εὐσέ- 
βειαν εἰσαγάγοι" τοῦ φιλανθρώπου δὲ, 
εἰ καὶ ἐξ ὀλίγων εὐκόλως κοινωνεῖ 
τοῖς δεομένοις, καὶ μεταδίδωσι προ- 
θύμως, εὖ ποιεῖν ἐπιχειρῶν ὅσους ἂν 
οἷός τε ἦν. ΤΙροσεκτέον γὰρ μάλιστα 


ἑαυτοῖς" 
ὅταν ἀποστήσωσι πόρρω τῶν οἰκιῶν, 
ἐμβάλλοντες εἰς ναῦν ἀπέδοντο" καὶ 
γέγονεν εἰς ἅπαντα τὸν ἑξῆς βίον 
πικρὸν τὸ δόξαν πρὸς ὀλίγον γλυκύ" 
τὸν αὐτὸν καὶ αὐτοὶ τρόπον ἀρξάμενοι 
διὰ τῆς λεγομένης παρ᾽ αὐτοῖς ἀγάπης 
καὶ ὑποδοχῆς καὶ διακονίας τραπεζῶν' 
ἔστι γὰρ ὥσπερ τὸ ἔργον, οὕτω δὲ καὶ 
ὄνομα παρ᾽ αὐτοῖς πολύ" πιστοὺς ἐν- 
ήγαγον εἰς τὴν ἀθεότητα. 





ὃ lo. vill. τ΄. Seast of charity. 493 


the exercise of charity by the example of the Christians, and 
their feasts of charity. ‘There is the more reason to be careful 
in this matter,’ says he, ‘because it is manifestly the neglect of 
this humanity in the priests which has given occasion to the 
impious Galileans (so he commonly styles the Christians) to 
strengthen their party by the practice of that humanity, which 
the others have neglected. For as kidnappers steal away 
children, whom they first allure with a cake, so these begin 
first to work upon honest-hearted Gentiles with their love 
feasts and entertainments and ministering of tables, as they 
call them, till at last they pervert them to atheism and impiety 
against the Gods.’ This is a full vindication of them from all 
those aspersions which the former Heathens had cast upon 
them, and an ample testimony of their usefulness from the 
mouth of an adversary, who saw and envied the progress 
which Christianity made in the world by means of these feasts 
of charity, which he was minded to introduce into his own way 
of Heathen-worship, with many other such rites, in imitation 
of the Christian institution. Happy had it been for the 
Christian religion if Christians had never had occasion to 
object more against their own feasts of charity, than Julian, 
their bitterest enemy, could find to object against them! They 
might then have gone on with innocence and glory, and have 
continued an useful and laudable rite to this day. 


CHAP VALE 


What preparations the Ancients required as necessary in com- 
municants, to qualify them for a worthy reception. 


1. I cannot better answer this question in general terms, 
than by saying, the preparation, which they required as neces- 
sary in every Christian, was the performance of the conditions 
and obligations which every man laid upon himself in baptism ; 
the observation of which put a man in a Christian state and 
the favour of God, and was a continual preparation for death 
and judgment; and consequently a continual and habitual pre- 
paration for approaches to God in prayer and holy myste- 
ries, (between which, as to what concerns preparation, the An- 
cients made little or no distinction,) since it was a preparation 
that qualified a man for a constant daily or weekly communion, 


A general 
answer to 
this ques- 
tion, by re- 
ferring to 
the profes- 
sions made 
by every 
Christian 
in baptism, 
of repent- 
ance, faith, 
and holy 
obedience, 


AQA . Qualifications for XY. vill 


which was proper for those who were to receive the commu- 
nion in a manner every day, according to the rules and prac- 
tice of those primitive ages, as we shall see in the next chapter. 

Now the obligation, which every man laid upon himself in bap- 
tism, as we have shown in the seventh chapter of the eleventh 
Book, was the profession and actual performance of these three 
things: 1. Repentance, or a renunciation of all former sin, toge- 
ther with the author of it, the Devil; 2. Faith, or belief of the 
several articles of the Christian institution or mystery of godli- 
ness; 3. An holy and constant obedience to be paid to the laws 
of this holy religion. In the performance of which sincerely and 
without dissimulation, every man was supposed to be truly quali- 
fied for baptism: and what qualified him for baptism, also quali- 
fied him for the communion ; of which there is this certaim evi- 
dence, that as soon as any man was baptized, he was immediately 
communicated: which could not regularly have been done, but 
upon presumption that he, that was duly qualified for baptism, 
was qualified for the communion also. So that he, that continued 
in the strict observance of all the particulars of his baptismal 
covenant, was presumed to be in a constant habitual preparation 
for the communion every day: and this was that happy state 
of a Christian life, which qualified those primitive saints for 
such frequent reception; when frequency of communion kept 
up a flaming piety and universal holiness in their souls, and 
such a state of continual holiness made them always fit for and 
desirous of frequent communion. For these mutually acted in 
a holy combination, and reciprocally assisted each other: an 
habitual holiness was a constant preparation for the commu- 
nion; and frequent communion was one of the best helps to 
keep them in a continual preparation for it. And to men of 
this character and behaviour there could be no great labour 
needful, besides the constant tenor of a pious life; nor any long 
time necessary to prepare for the Lord’s table, when the whole 
business of their lives was but, as it were, one continued act of 
preparation for it. They lived as men that always expected 
death, yet uncertain of the time, and therefore were in a con- 
tinual preparation for it, which is the best preparation for the 
communion. Their “loins were girded about, and their lamps 
burning; and they themselves like unto men that waited for 
their Lord, that when he came and knocked, they might open 





Be I, 2. a worthy reception. 495 


to him immediately.” And to them belonged the blessing of 

Christ, (Luke 12, 37.) “ Blessed are those servants, whom the 

Lord when he cometh shall find watching.” It was true of 

them, if ever of any, that Christ came and found them watch- 

ing: and he girded himself, and made them sit down to meat, 

in the spiritual feast, and came forth and served them. 

2. But it may be said, there is no such thing possible as con- What fail- 

stant preparation for the communion: for no man lives with- (Pie 


consistent 
out sin to be repented of. ‘In many things we offend all :” with this 


(James 3,2.) and, “If we say that we have no sin, we deceive our- ΓΟ ee 
selves, and the truth is not in us.” (1 John 1, 8.) But notwith- of grace, 

: . . and a con- 
standing this supposed difficulty, the Fathers assure us, there tinual pre- 
were anciently many that were in a continual preparation for pars 
the communion, and did actually communicate every day. For munion. 
those sins, which unqualify men absolutely for the communion, 
are not those lesser sins of human frailty and infirmity, which 
are called sins of daily incursion. without which no man lives ; 
but habitual and reigning sins, which men indulge, or such 
single acts of greater sins as are answerable to habits of sin, 
and require a more severe repentance; such as adultery, mur- 
der, and the like, which wound the conscience to an high de- 
gree, and are not ordinarily cured in an instant, but by a 
longer course of discipline, exacting both greater severities 1 
repentance, and a longer time of probation. But those sins of 
human frailty, which the best of men daily commit in some de- 
gree or other, are not of this nature, but are such as are con- 
sistent with the profession of a good Christian, and a state of 
grace, and a continual preparation for the communion; and 
they do not exclude men from God’s favour, so long as men 
labour and strive against them, and mourn for them, as for in- 
firmities, in a general and daily repentance, upon which God is 
willing to pardon them. If it were not so, there could be no 
such thing as preparation for the communion at all: and it 
would not only destroy frequent and daily communion, but 
communion in general; since no man lives without such in- 
firmities; and if he were not to communicate till he had per- 
fectly cured them, he must for ever abstain from communi- 
cating, and never come at the Lord’s table: which were at 
once to destroy the very ordinance itself, by making the quali- 
fication for it impracticable, and rendering it impossible for any 


man to be perfectly and truly prepared for it. And it 15 to 
be feared, that some in these later ages, by overstraining the 
point, have done this great disservice to religion, by obliging 
men to such a preparation for the communion as is impracti- 
cable in itself, and frightening tender consciences from the 
holy ordinance, under pretence of greater reverence to it. 
By which means it has sometimes happened, that they, who 
perhaps have been the best prepared to receive it, have by 
needless scruples or terrors been kept at the greatest distance 
from it. 

But the Ancients were extremely cautious of this delusion, 
and carefully taught men to distinguish between such sins as 
lay waste the conscience, and destroy a state of grace, and un- 
qualify men for the communion, and such sins of infirmity and 
human frailty as are consistent with a state of grace, and do 
not unqualify men for constant communion; being such as are 
done away by a general repentance, and daily prayer for 
pardon and forgiveness. This doctrine and distinction of sins 
is often inculcated by St. Austin and others. It will be suffi- 
cient to hear their sense, in St. Austin’s words', upon the 


1 De Symbolo, (t. 6. p. 554 g.) 
Cum baptizati fueritis, tenete vitam 
bonam in preceptis Dei: ut baptis- 
mum custodiatis usque in finem. 
Non vobis dico, quia sine peccato 
hic vivetis: sed sunt venialia, sine 
quibus vita ista non est. Propter 
omnia peccata baptismus inventus 
est : propter levia, sine quibus esse 
non possumus, oratio inventa. Quid 
habet oratio? Dimitte nobis debita 
nostra, sicut et nos dimittimus debi- 
toribus nostris. Semel abluimur 
baptismate; quotidie abluimur ora- 
tione. Sed nolite illa committere, 
pro quibus necesse est, ut a Christi 
corpore separemini: quod absit a 
vobis. Illi enim, quos videtis agere 
peenitentiam, scelera commiserunt, 
aut adulteria, aut aliqua facta im- 
mania: inde agunt pcenitentiam. 
Nam si levia peccata ipsorum es- 
sent, ad hc quotidiana oratio de- 
lenda_sufficeret. — Enchirid. adv. 
Laurent. c. 71. (t. 6. p. 223 b.) De 
quotidianis autem brevibus levibus- 
que peccatis, sine quibus hee vita 


non ducitur, quotidiana oratio fide- 
lium satisfacit—Serm. 119. de'Temp. 
[al. Serm. 213.] (t.5. p. 942d.) Sed 
quoniam victurl sumus in isto se- 
culo, ubi quis non vivit sine pec- 
cato, ideo remissio peccatorum non 
est in sola ablutione sacri baptisma- 
tis, sed etiam in oratione Dominica 
et quotidiana, quam post octo dies 
accepturi estis.—Ep. 108. [al. 265.] 
ad Seleucian. (t. 2. p. 898 e.) Est 
etiam poenitentia bonorum et humi- 
lium fidelium pene quotidiana, in 
qua pectora tundimus, dicentes, Di- 
mitte nobis debita nostra, sicut et 
nos dimittimus debitoribus nostris. 
Neque enim ea nobis dimitti volu- 
mus, que dimissa non dubitamus 
in baptismo; sed illa utique, que 
humane fragilitati, quamvis parva, 
tamen crebra subrepunt.—Hom. 27. 
ex 50. [8]. Serm. 352. δ. 2.] (t. 5. 
p- 1369 d.) Et ubi illam ostendimus 
peenitentiam quotidianam ? Non ha- 
beo ubi melius ostendam, quam in 
oratione quotidiana, ubi Dominus 
orare nos docuit, quid ad Patrem 





a worthy reception. 497 
article of remission of sins in the Creed: where, speaking to 
the catechumens, he tells them, ‘ When they had received bap- 
tism, they should be careful to preserve a good life in the com- 
mands of God, that they might keep their baptism to the end. 
I do not say that ye should live here without sin: but there 
are some venial sins without which we cannot live in this life. 
Baptism is appointed for all sins, great and small: but for 
lesser sins, without which we cannot live, prayer is appointed. 
What says the prayer? “ Forgive us our trespasses, as we for- 
give them that trespass against us.” We are once cleansed by 
baptism, we are every day cleansed by prayer. But do not 
commit those things for which it will be necessary for you to 
be separated from the body of Christ; which God forbid. For 
those whom ye see doing penance have committed great crimes, 
either adultery or some other grievous sins, for which they do 
penance. For if their transgressions had been light, the daily 
prayer had been sufficient to blot them out.’ By this we may 
judge that sins of infirmity, to which all men are liable, and 
which were pardoned by their daily prayers, were reckoned no 


dicamus ostendit, et in his verbis 
posuit, Dimitte nobis debita nostra, 
sicut et nos dimittimus debitoribus 
nostris. Quee debita, fratres? Quan- 
do quidem debita hic intelligi non 
possunt, nisi peccata; que debita 
dimisit in baptismo, iterum, ut di- 
mittat, oramus ?—In loan. Tract. 12. 
p. 47. (t. 8. part. 2. p. 390 c.) In 
dilectione ejus et in misericordia ejus 
[scil. Christi] qui ambulat, etiam li- 
beratus ab illis lethalibus et grandi- 
bus peccatis, qualia sunt facinora, 
homicidia, furta, adulteria, propter 
illa, que minuta videntur esse, pec- 
cata linguz, aut cogitationum, aut 
immoderationis in rebus concessis, 
facit veritatem confessionis, et venit 
ad lucem in operibus bonis: quo- 
niam minuta plura peccata, si negli- 
gantur, occidunt.—See Serm. 3. in 
Ps. 118. (t. 4. p. 1282.) throughout ; 
but especially his Book de Fide et 
Operibus, ch. 26. (t. 6. p. 191 ¢, ἃ.) 
where he distinguishes three sorts of 
sins. 1. Such great sins for which 
men did public penance. 2. Such 
great sins as deserved to be cor- 
rected and punished with severe re- 


BINGHAM, VOL. V. 


proof, though they did not bring 
men under public penance: such as 
anger and evil speaking. 3. Sins 
of human frailty and daily incur- 
sion, for which the daily prayer was 
the daily medicine. ‘This triple dis- 
tinction of sins is the most exact of 
any other. ..... Sed nisi essent que- 
dam ita gravia, ut etiam excommu- 
nicatione plectenda sint, non diceret 
Apostolus, Congregatis vobis et meo 
spiritu tradere ejusmodi hominem Sa- 
tane in interitum carnis, ut spiritus 
salvus sit in die Domini Jesu..... 
Item nisi essent queedam non ea hu- 
militate poenitentiz sananda, qualis 
in ecclesia datur eis, qui proprie 
peenitentes vocantur, sed quibusdam 
correptionum medicamentis, non di- 
ceret ipse Dominus, Corripe eum in- 
ter te et tpsum solum, et si te audi- 
erit, lucratus es fratrem tuum. Post- 
remo nisi essent quedam, sine qui- 
bus hec vita non agitur, non quoti- 
dianam medelam poneret in oratione 
quam docuit, ut dicamus, Dimitte 
nobis debita nostra, sicut et nos di- 
mittimus debitoribus nostris. 


K k 


What re- 
pentance 
required 
for such 
failings. 


498 Qualifications for ΧΥ. 
formal breaches of the baptismal covenant, nor consequently 
any just impediments to debar any man from receiving the 
communion every day; (since none, except the Pelagians, 
thought it possible for men to live in such angelical perfection 
as to be above all manner of failings in this mortal state of 
human frailty :) and therefore they did not require of men, in 
order to communicate, such a perfection as human nature was 
not capable of attaining. 

3. Yet forasmuch as lesser sins, even of infirmity, are trans- 
gressions of the law, and the remainders of corruption in our 
nature, and in strictness deserve punishment, if God should be 
extreme to enter into judgment with us for them; nay, and if 
they be indulged and neglected, may commence greater and 
deadly sins of wilfulness and contempt; therefore upon this 
account they advised that men should not only ask pardon 
daily for them, and confess them with humiliation, and deplore 
them with sorrow; but also strive and labour against them 
with care, and diligence, and a perpetual watchfulness, and 
pray against them, and yield no consent to them, but have 
their wills continually bent against them, and hunger and thirst 
after the perfection of righteousness, and desire to be filled 
therewith when they came to the Lord’s table. For, as Gre- 
gory the Great? expresses it, ‘ None are filled but those that 
hunger ; who fast perfectly from sin, and receive the holy 
sacrament with a plenitude of virtue. Therefore, seemg the 
best of men cannot be wholly without sin, what remains but 
that they should endeavour daily to evacuate and purge them- 
selves from those sins with which human frailty never ceases to 


2 1 2 in Reger... ΠΡ Lau: 
(t. 3. part. 2. Ῥ. 50 6. 5.) Non satu- 
rantur ergo nisi famelici: qui a vi- 
tiis perfecte jejunantes divina sacra- 
menta percipiunt in plenitudine vir- 
tutis. Et quia sine peccato electi 
etiam viri esse non possunt, quid 
restat, nisi ut a peccatis, quibus eos 
humana fragilitas maculare non de- 
sinit, evacuare quotidie conentur? 
&c.—Cf. Augustin. in 1 Ioan. Tract. 
I. (t. 3. part. 2. p.830 b.) Non tan- 
tum preterita [scil. delicta], sed et 
si qua forte contraximus ex hac 
vita: quia non potest homo, quam- 


diu carnem portat, nisi habere vel 
levia peccata. Sed ista levia, que 
dicimus, noli contemnere. Si con- 
temnis, quando appendis; expa- 
vesce, quando numeras. Levia mul- 
ta faciunt unum grande.... Et que 
spes est? Ante omnia confessio ; ne 
quisquam se justum putet....Hu- 
militas pertinet ad confessionem, 
qua confitemur nos peccatores esse. 
.... Da operam tu ne pecces: si de 
infirmitate vite subrepserit pecca- 
tum, continuo vide, continuo displi- 
ceat, continuo damna, &c. 





8 3,4. 499 


defile them? For he that does not daily draw off the dregs of 
sin, though they be but little sins which he amasses together, 
they will by degrees fill his soul, and deprive him of the benefit 
of internal satisfaction.’ In like manner Gennadius® persuades 
those who are guilty of no gross sins, but only of these lesser 
sins of infirmity, to communicate every Lord’s-day, or oftener 
if they please; only with this caution, ‘ that their mind be free 
from all affection and love to such sins: for he that still retains 
a willingness to commit them, will find himself more oppressed 
than purified by receiving the eucharist. And therefore let 
such a one, when he is smitten or bitten in mind for his sin, 
cherish no will or inclination to his sin for the future; and be- 
fore he communicates, let him satisfy with prayers and tears; 
and so confiding in the mercy of the Lord, who uses to pardon 
eucharist in 
only of him 


a worthy reception. 


sins upon a pious confession, let him come to the 
security and without doubting. But this I speak 
who is not pressed with capital and deadly sins.’ 

4. ‘ But,’ says he +, ‘if any man is pressed with the commis- What 
sion of mortal sins after baptism, I advise such an one to make ἐπε τ 
satisfaction or amends by public repentance, and to be recon- men abso- 
ciled to communion by the judgment of the bishop or priest, if eae aa 
he would not receive the eucharist to his own judgment and ee sgt 
condemnation.’ This he speaks of such hemous offences as of repent- 
were direct violations of the baptismal covenant, upon the ἢ 
account of which men were then by the usual discipline of the for them. 
Chureh debarred from communion and prayers, till they had 
for a long time gone through the several stages of public 
penance, and given such evident testimonies of their abhor- 


et orationibus; et confidens de Do- 


3 De Eccles. Dogmat. c. 53. (c. 23. 
mini miseratione, qui peccata pice 


juxt. Ed. Bened. Oper. Augustin. t. 


8. append. p. 78 6.) Quotidie eucha- 
ristiz Communionem percipere nec 
laudo, nec vitupero. Omnibus ta- 
men Dominicis diebus communi- 
candum suadeo et hortor, si tamen 
mens sine [in, MSS.] affectu pec- 
candi sit: nam habentem adhuc vo- 
luntatem peccandi gravari magis 
dico eucharistiz perceptione, quam 
purificari. Et ideo, quamvis quis 
peccato mordeatur, peccandi non 
habeat de cztero voluntatem; et 
communicaturus satisfaciat lacrimis 


K ik 


confessioni donare consuevit, acce- 
dat ad eucharistiam intrepidus et 
securus. Sed hoc de illo dico, quem 

capitalia et mortalia peccata non 
ravant. 

4 [ Ibid. (d.) Nam quem mortalia 
crimina post baptismum commissa 
premunt, hortor prius publica poe- 
nitentia satisfacere et ita sacerdotis 
judicio reconciliatum communioni 
reconciliari, si vult non ad judicium 
et condemnationem sui eucharistiam 
percipere. Ep. | 
Ω 


~ 


500 Qualifications for XV. νιν 


rence of sin and sincere conversion, as were requisite and 
proper to satisfy the Church that they were real and hearty 
penitents. In which state of probation they were held a year, 
or two, or three, or five, or ten, or twenty, according to the 
nature and quality of their offence; and sometimes all their 
lives, if their crime was extremely great and scandalous, when 
they were allowed communion only at the hour of death. And 
during this course of discipline they were obliged constantly to 
attend the church, to hear the Scriptures read and the sermon 
preached for their instruction; and to exercise themselves in 
prayers, and confession, and tears, and watchings, and fastings, 
and almsdeeds, and good works, and whatever was proper to 
demonstrate that they were acting a sincere part, and not 
playing the hypocrite in the business of repentance. Then, 
according to their zeal and earnestness in such employments, a 
judgment was made upon their sincerity ; and the time of their 
penance was lengthened or shortened according to the measures 
of their activity, and when they were deemed perfectly to have 
amended their lives and become new men, answerable to the 
tenour of their first covenant, then they were reconciled and 
absolved, and admitted again to the privilege of the communion, 
This was the standing rule of the Church with respect to those 
who had committed gross and scandalous crimes, for which 
they were cut off from the body as putrified members, and 
kept at a distance from the prayers of the Church, and the 
communion of the faithful at the Lord’s table. 
Scandalous 95. I need not stand here to enumerate all the particular 
a ere crimes that were deemed breaches of the baptismal covenant, 
not tobe and unqualified men for the communion. Some account has 
ἘΠ ΠΤ 8 ἰο been given already 4 of them in showing what persons might 
cate, with- or might not make their oblations at the altar ; for they who 
aes might not offer might much less communicate ; and this matter 
evidences will come to be considered more exactly in the next volume, 
of their re- ee 
pentance. When we treat of the Discipline of the Church. Here I shall 
only observe in general, that the rules of the Chureh laid an 
obligation upon all ministers of the altar to refuse the commu- 
nion to all such notorious offenders as were declared incapable 
and unworthy of it by the standing laws of communion, then 
well known to all in the Church: and that an over-hasty ad- 


4 See before, ch. 2. s. 2. p. 234, preceding. 


§ 5. 


a worthy reception. 501 


mittance of such criminals, without sufficient time of probation 
and satisfactory evidence of their sincere conversion, was always 
reckoned a great transgression and failure in the exercise of 
the ministerial function. It will be sufficient at present to give 
two or three plain evidences of this out of Chrysostom and 
some others. 

‘ Let no cruel person,’ says Chrysostom °, 
impure soul, come near this table. I speak this as well to you 
that receive the eucharist, as to you that minister. For it is 
necessary to say this to you that minister, that ye may dis- 
tribute the gifts with great care. There is no small punish- 
ment hangs over your head, if ye give the eucharist knowingly 
to any flagitious man. His blood shall be required at your 
hands. Though it be a general, though it be a consul, though 
it be him that wears the crown, if he comes unworthily, restrain 


‘no unmerciful, no 


ὃ Hom. 83. in Matth. p. 705. (t. 
Fan. 780 bb) Μηδεὶς ἀπάνθρωπος 
προσίτω, μηδεὶς ὠμὸς καὶ ἀνελεὴς, 
μηδεὶς ἀκάθαρτος" ταῦτα πρὸς ὑμᾶς 
τοὺς μεταλαμβάνοντας λέγω, καὶ πρὸς 
ὑμᾶς τοὺς διακονουμένους" καὶ γὰρ 
ἀναγκαῖον καὶ πρὸς ὑμᾶς διαλεχθῆναι, 
ὥστε μετὰ πολλῆς τῆς σπουδῆς δια- 
νέμειν ταῦτα [ταυτὶ Sav. | τὰ δῶρα. 
Οὐ μικρὰ κόλασις ὑ ὑμῖν ἐστιν, εἰ συν- 
εἰδότες τινὶ πονηρίαν συγχωρήσητε 
μετασχεῖν, ταύτης τῆς τραπέζης" τὸ 
αἷμα αὐτοῦ ἐκ τῶν χειρῶν ἐκζητηθή- 
σεται τῶν ὑμετέρων. Kay στρατηγὸς 
τίς ἢ, κἂν ὕπαρχος, κἂν αὐτὸς ὁ τὸ 
διάδημα περικείμενος, ἀναξίως δὲ 
προσείη, κώλυσον᾽ μείζονα ἐκείνου 
τὴν ἐξουσίαν ἔχεις. [Σὺ δὲ εἰ μὲν 
πηγὴν ὕδατος ἐνεχειρίσθης φυλάττειν 
ποιμνίῳ καθαράν" εἶτα εἶδες πρόβατον 
πολὺν ἐπὶ τοῦ στόματος φέρον τὸν 
βόρβορον, οὐκ ἂν εἴασας ἐπικύψαι 
κάτω καὶ θολῶσαι τὸ ῥεῖθρον" νυνὶ δὲ 
οὐχ ὕδατος, ἀλλὰ αἵματος καὶ πνεύμα- 
Tos πηγὴν ἐγκεχειρισμένος, καὶ ὁρῶν 
τοὺς [al. γῆς καὶ} βορβόρου χαλεπω- 
τέραν ἁμαρτίαν ἔχοντάς [twas | | καὶ 
προσιόντας, οὐκ ἀγανακτεῖς οὐδὲ ἀ- 
πείργεις. Καὶ τίνα ἂν σχοίης συγ- 
γνώμην ; Διὰ τοῦτο ὑμᾶς ὁ Θεὸς ἐτί- 
μῆσε ταύτην τὴν τιμὴν. ἵνα τὰ τοιαῦτα 
διακρίνητε' τοῦτο ὑμῶν ἡ ἀξία, τοῦτο 
ἡ “ἀσφάλεια, τοῦτο ὁ στέφανος ἅπας" 
οὐχ ἵνα λευκὸν χιτωνίσκον καὶ ἀπο- 


στίλβοντα περιβαλλόμενοι περιίητε.] 
Καὶ πόθεν οἶδα, φησὶ, τὸν δεῖνα [καὶ 
τὸν δεῖνα Ben. and Sav.]; οὐ περὶ 
TOV “ἀγνοουμένων, ἀλλὰ περὶ τῶν 
γνωρίμων λέγω. Εἴπω τι φρικωδέστε- 
pov" οὐχ οὕτω χαλεπὸν τοὺς ἐνεργου- 
μένους ἔνδον εἶναι, ὡς τούτους, οὺὑς 
φησὶ ὁ Παῦλος, τὸν Χριστὸν καταπα- 
τῆσαι, καὶ τὸ αἷμα τῆς διαθήκης κοινὸν 
ἡγεῖσθαι, καὶ τοῦ πνεύματος τὴν χάριν 
ἐνυβρίσαι" δαιμονῶντος γὰρ χείρων, ὁ 
ἡμαρτηκὼς καὶ προσιών' οἱ μὲν γὰρ, 
ἐπειδὴ δαιμονῶσιν, οὐ κολάζονται" οὗ- 
τοι δὲ, ὅταν ἀναξίως προσίωσιν, ἀθα- 
νάτῳ παραδίδονται τιμωρίᾳ. Μὴ τοί- 
νυν τούτους ἐλαύνωμεν μόνον, ἀλλὰ 
πάντας ἁπλῶς, ods ἂν ἴδωμεν ἀναξίως 
προσιόντας. —In Ps. 49. Ρ. 303. (t. 
5. p- 236 6.) ‘Av τοίνυν ἴδῃς τινὰ 
τῶν μετὰ σοῦ ἀγελαζομένων πορνεύ- 
οντα, καὶ μυστηρίοις προσερχόμε- 
νον, εἰπὲ τῷ διακονουμένῳ τῇ τού- 
των διανομῇ" Ὃ δεῖνα ἀνάξιος τῶν 
μυστηρίων, κώλυσον τὰς βεβήλους 
χεῖρας. Ei γὰρ μηδὲ διηγεῖσθαι τὰ 
δικαιώματα ἄξιος, ἐννόησον, οἱ προ- 
βήσεται τὰ τῆς κολάσεως αὐτῷ, ὅταν 
καὶ τῆς ἱερᾶς ἅπτηται τραπέζης, οὐκ 
αὐτῷ δὲ μόνον, ἀλλὰ καὶ τῷ συσκιά- 
ὥντι. [Conf. Hom. 24. ‘de Bapt. 
Christ. t. 1. Ρ. 816. (πὴ Ρ- 572: 
f.)” "ESet μὲν οὖν, ὡς καὶ πολλάκις ἔφθην 
εἰπὼν, κι τ. A. Ep. | 


502 Qualifications for ἌΝ. 


him: thou hast greater power than he. ... But you will say, 
how shall I know what such or such an one is!’ I speak not 
of those that are unknown, but of those that are known. I 
will say a fearful word : it is not so bad to admit energumens, 
or persons possessed with a devil, to this holy place, as those 
men who, as St. Paul says, ‘tread Christ under foot, and 
count the blood of the covenant an unholy thing, and do despite 
to the Spirit of grace.” Let us not therefore cast out de- 
moniacs only, but all such as come unworthily to be partakers 
of this table.’ 

It is a remarkable saying of St. Ambrose © upon this ocea- 
sion: ‘Some men desire to be admitted to penance only for 
this reason, that they may presently receive the communion 
again: these men do not so much desire to be absolved them- 
selves, as to bind the priest: for they do not put off their own 
evil conscience.’ Such a rash act in a priest, in receiving a 
notorious criminal without any clear evidences and fruits of 
repentance, puts him in the sinner’s condition, and makes him 
a criminal before God for the abuse of the authority committed 
to him. Therefore, as the Novatians were generally con- 
demned for being too rigorous in denying the communion for 
ever to all such as fell into great sins after baptism: so, on the 
other hand, the Audian heretics are censured for being too 
hasty 7, in assuming authority to pardon sins by their own 
power, and granting remission upon a bare confession, without 
prescribing a time for repentance, as the laws of the Church 
always required. 

Cyprian gives as severe a reproof to such of the clergy as 
were over-hasty in admitting those that had lapsed into 
idolatry in time of persecution, before they had gone through 
a due course of penance, and had taken time to bewail and 
contess their sin, and give sufficient evidences of their repent- 


6 De Peenitent. |. 2. c. 9. (t. 2. p. 7 Vid. Theodoret. Heret. Fab. 1.4. 
434 f. n. 87.) Nonnulli ideo pos-  c. 13. (t. 4. part. 1. p. 365.) KeNev- 
cunt, pcenitentiam, ut statim 5101] ουσι καὶ τὰ πλημμεληθέντα ὁμολογεῖν" 
reddi communionem velint. Hi non εἶτα τοῖς ὡμολογηκόσιν δωροῦνται τὴν 
tam se solvere cupiunt, quam sacer- ἄφεσιν' οὐ χρόνον ὁριζόμενοι εἰς με- 
dotem ligare: suam enim conscien- τάνοιαν, καθὰ κελεύουσιν οἱ τῆς ἐκ- 
tiam culpa non exuunt, et sacerdotes κλησίας θεσμοὶ, ἀλλ᾽ ἐξουσίᾳ ποιού- 
induunt, cui preeceptum est; Nolite μενοι τὴν συγχώρησιν. 
sanctum dare canibus, &c. 


vill. 


— 


| ὃ 5. 


a worthy reception. 505 
ance. ‘ Whereas sinners,’ says he §, ‘for much lesser crimes 
take a just time to do penance, and according to the order of 
discipline come to confession, and by imposition of hands given 
them by the bishop and clergy receive a right to communicate: 
now they are very hastily and unseasonably admitted to com- 
munion, and their name is offered; and before they have done 
penance, before they have made their confession, before they 
have received the imposition of hands, the eucharist is given 
them, although it be said, that whosoever eats the bread and 
drinks the cup of the Lord unworthily, is guilty of the body 
and blood of the Lord.’ The martyrs, who lay in prison, 
were a little concerned in this irregularity: for they were 
used to intercede for such criminals, to gain them admission 
before their time: and therefore he wrote another Letter to 
the Martyrs 9, to show them the danger and inconveniences 
of such precipitated communicating of sinners, and to dissuade 
them from such unseasonable interposing in their behalf, be- 
fore they had done their regular penance. And he also wrote 
a long Discourse to the Lapsers themselves '°, wherein he 
more largely sets forth the fallacy, that was put upon them by 
this too indulgent facility in granting them such a preposterous 
peace, which did not really give them peace, but destroy it ; 
nor grant them true communion, but hinder their salvation. 
By all which, and abundance more, that might be added upon 
this head, it is evident, that, to reconcile a sinner to the altar, 
after the commission of any heinous and public crimes, they 
required him to go through a long course of penance publicly 
in the church, in order to give clear satisfaction and demon- 
stration by manifest works and fruits of repentance, that he 
was a real convert, and worthy of the communion which he 
desired: and to admit him before, was only to impose upon the 


8 Ep. το. [al. 16.] ad Cler. p.37. gesi facta, nondum manu eis ab 


Nam cum in minoribus 


* (p. 195.) 


peccatis agant peccatores poeniten- 
tiam justo tempore, et secundum 
discipline ordinem ad exomologesin 
veniant, et per manus impositionem 
episcopi et cleri jus communicationis 
accipiant: nune crudo tempore... 
ad communicationem admittuntur, 
et offertur nomen eorum, et, nondum 
peenitentia acta, nondum exomolo- 


episcopo et clero imposita, eucha- 
ristia illis datur, &c.; cum scriptum 
sit, Qui ederit panem aut biberit ca- 
licem Domini indigne, reus erit cor- 
poris et sanguinis Domini. 

9 Ep.caitenfal., ΤΕ Ἢ} p..i94-0(pp. 
102. 8666.) 

10 De Lapsis, pp. 128, 5664. (pp- 
87, 5666.) 


504 Qualifications for XV. viii 


sinner, and incur the displeasure of God by prostituting his 
ordinance, and suffering the vile to tread under foot the Son 
of God. 

But beside these heinous sins, which put men under the 
public censures of the Church, there were also many other 
crimes of an heious nature, which unqualified men for worthy 
receiving, though they did not ordinarily bring them to a state 
of public penance, either because men could not be so directly 
and formally convicted of them, or because they did not seem 
to carry so great malignity and contempt of God in them as 
the former. Among these St. Austin 1) reckons anger and evil 
speaking; and others add rash swearing, breach of promise, 
lying, covetousness, drunkenness, and sins of the like nature. 
Now, though these did not ordinarily subject men to public 
penance, yet they were confessed on all hands to be grievous 
and deadly sins, and such as men should not presume to come 
with, unrepented of, to the Lord’s table. And therefore 
though the Ancients did not forcibly repel such sinners from 
communicating, yet they never failed to stave them off by ad- 
monitions and reproofs, declaimimg sharply against all such 
vices, and showing men the danger of them as well as those of 
the highest nature. 

Whether 6. This was their constant way of proceeding with great and 
eee heinous sinners, when their crimes were public, notorious, and 
fession of — scandalous, in order to qualify them for a worthy participation 
Sore “* of the eucharist, after any manifest breach or violation of their 
priest as a baptismal covenant. As to private crimes, they laid no ne- 
necessary : : : : 
qualifica- Cessity upon the conscience of men, to make either public or 
tion for the private confession of them to any beside God, to qualify them 
nion. for the communion. They sometimes advised men to public 
confession for private crimes, and many times men voluntarily 
confessed their private crimes, and submitted to do public 
penance for them, as thinking this the securest way to obtain 


perfect forgiveness of God: and in some places ἃ public 


'! De Fid. et Oper. c. 26. (t.6. hee vita non agitur, viz. Item ni- 
p. 191 d.) [The reference is not si essent quedam non ea humilitate 
distinct ; but the Author seems to poenitentiz sananda, qualis in ec- 
allude to St. Austin’s remarks on clesia datur, &c. See before, s. 2, the 
a middle class of sins between the last part of n.1, preceding. Ep. ] 
peccata gravia and those sine quibus 


§ 6. 


a worthy reception. 505 


minister, called the penitentiary, was appointed to hear men’s 
confessions, and direct them in their public or private re- 
pentance. But, as yet, no indispensable obligation was laid 
upon men to make confession of their private crimes, as a 
necessary condition of communion: much less did they enjoin 
men auricular confession, in order to obtain private absolution 
of a priest, and do penance afterward, without giving 
present any evident demonstrations of repentance. Their 
private confessions were all voluntary, and these chiefly in 
order to public penance: but whether for public or private 
penance, the confession of private sins was a matter of advice 
and prudence and free choice, and not forced upon men by any 
laws of necessity or indispensable obligation. I shall have 
further occasion to handle this matter more fully in the next 
Book, about the Discipline of the Church: and therefore 1 
will only mention a passage or two here, that relate to men’s 
preparation for the communion. 

Chrysostom 2, explaining those words of the Apostle, [1 Cor. 
11, 28.] “ Let a man examine himself, and so let him eat of 
that bread, and drink of that cup,” says, ‘ He does not bid one 
man examine another, but every one himself; making the 
judgment private, and the trial without witnesses.’ And 
again !3, expounding the very same words, ‘ The Apostle,’ says 
he, ‘does not reveal or lay open the sore, he does not bring 
the accusation upon the open stage, he does not set witnesses 
of thy crimes against thee: but bids thee, within thy own con- 
science, none being present but God, who knows all things, to 
set up a judgment and search after thy sins; and, recounting 
thy whole life, to bring thy sins to the bar of thy gwn mind; 
to reform thy excesses, and so with a pure conscience to come 
to the sacred table, and partake of the holy sacrifice.’ And it 


12 Hom. 28. in 1 Cor. p. 569. (t. 
10. p. 250 6. - Οὐχ ἕ ἕτερον ἑτέρῳ 
κελεύει δοκιμάσαι, ἀλλ᾽ αὐτὸν ἑαυτὸν, 
ἀδημοσίευτον ποιῶν τὸ δικαστήριον, 
ἀμάρτυρον τὸν ἔλεγχον. 

13 Hom. 8. de Peenitent. [ juxt. 
Ed. Bened. 6. juxt. Ed. Savil. Hom. 
de Jejun. 2.) (2. "p: 326 b.) Οὐκ 
ἀπεκάλυψε τὸ ἕλκος" οὐκ εἰς κοι- 
νὸν θέατρον ἢ ἤγαγε τὴν κατηγορίαν" οὐ 
περιέστησε μάρτυρας τῶν πλημμελη- 


μάτων' ἔνδον ἐν τῷ συνειδότι, μηδενὸς 
παρόντος πλὴν τοῦ πάντα ὁρῶντος 
Θεοῦ, ποιοῦ τὴν κρίσιν, καὶ τῶν ἡμαρ- 
τημένων τὴν ἐξέτασιν, καὶ πάντα τὸν 
βίον ἀναλογιζόμενος ὑπὸ τοῦ νοῦ τὸ 
κριτήριον ἄγε τὰ ἁμαρτήματα" διόρ- 
θου τὰ πλημμελήματα, καὶ οὕτω “μετὰ 
καθαροῦ τοῦ συνειδότος τῆς ἱερᾶς ἅπτου 
τραπέζης, καὶ τῆς ἁγίας μέτεσχε θυ- 
σίας. 


506 Qualifications for 


is remarkable, that under Nectarius, St. Chrysostom’s prede- 
cessor, a law was made upon occasion of a scandal that was 
given by the confession of a gentlewoman, defiled by a deacon 
at Constantinople, ‘that the office of the penitentiary priest, 
which had been for some time in that Church, should be laid 
aside ; and that liberty should be given to every one, upon the 
private examination of his own conscience, to partake of the 
holy mysteries.’ Which evidently shows, that they did not 
then believe there was any divine law for the necessity of au- 
ricular confession, but that it was a matter of liberty and pru- 
dence only. Socrates, who relates the whole story, says he 
had it from the mouth of Eudzemon, the presbyter, who gave 
Nectarius this advice ; and Sozomen!? adds, that the bishops of 
most other Churches followed Nectarius’s example. 

In the Latin Church, it appears also from Gennadius?®, that 
the general rule for great crimes of a public nature was, to do 
public penance in the church: but for private crimes no other 
was necessarily required but private satisfaction by a change of 
life from secular to religious, by continual mourning to implore 
God’s mercy, by doing things contrary to those whereof the 
sinner repents, and by receiving the eucharist every Lord’s- 
day to the end of his life. And Laurentius?7, bishop of No- 
varia, speaking of repentance, says, ‘ After baptism God hath 
appointed thee a remedy within thyself: he hath put remission 
in thy own power, that thou needest not to seek a priest when 
necessity requires; but thou thyself now, as a skilful master 


HME 5 =, Cole {2 Ds 27. U2). « 
> , δ col 3 7) , 
Εὐδαίμων τὶς τῆς ἐκκλησίας πρεσβύ- 
τερος... . γνώμην τῷ ἐπισκόπῳ δίδωσι 


negamus, sed mutato prius secu- 
lari habitu, et confesso religionis stu- 
dio per vite correctionem, et jugi, 


XV. viiill 


Νεκταρίῳ, περιελεῖν μὲν τὸν ἐπὶ τῆς 
μετανοίας πρεσβύτερον" συγχωρῆσαι 
δὲ € ἕκαστον τῷ ἰδίῳ συνειδότι τῶν μυ- 
στηρίων μετέχειν.---ϑ'ε6. the χη 
story afterwards, Ὁ. 18. ch. 3. s 

15 L. 7. c. τό. (ibid. p: 299. "ἢ 
Ἔν τούτῳ δὲ, τὸν ἐπὶ τῶν μετανοούντων 
τεταγμένον πρεσβύτερον οὐκέτι συνε- 
χώρησεν εἶναι πρῶτος Νεκτάριος, ὁ 
τὴν ἐκκλησίαν ἹΚωνσταντινουπόλεως 
ἐπιτροπεύων' ἐπηκολούθησαν δὲ σχε- 
δὸν οἱ πανταχοῦ ἐπίσκοποι. 

16 De Dogmat. Eccles. ¢.53.(c.23. 
juxt. Ed. Bened. Oper. Augustin. t.8. 
append. p.78 d.) Sed et secreta satis- 
factione solvi mortalia crimina non 


immo perpetuo luctu miserante Deo, 
ita duntaxat, ut contraria pro iis, 
que poenitet, agat, et eucharistiam 
omnibus Dominicis diebus supplex 
et submissus usque ad mortem sus- 
ciplat. 

17 Hom. 1. de Peenitent. (ap. Bibl. 
Patr. Paris. 1624. t. 2. p. 129. b. 6.) 
Post baptisma remedium tuum in 
teipso statuit, remissionem in arbi- 
trio tuo posuit, ut non queras sa- 
cerdotem, cum necessitas flagitave- 
rit: sed ipse jam, ac si scitus per- 
spicuusque magister, errorem tuum 
intra te emendes, et peccatum tuum 
peenitudine abluas. 


§ 6,7. a worthy reception. 507 


always at hand, mayest correct thy own error within thyself, 
and wash away thy sin by repentance.’ 
It were easy to add abundance more testimonies, both out of 
the Greek and Latin writers, but these are sufficient at present 
to show that they did not require private confession, as any 
necessary part of that preparation, which men were obliged to 
make for the purging of private sins before they came to the 
Lord’s table: but their direction was. the Apostle’s rule, “ Let 
a man examine himself, and so let him eat of that bread and 
drink of that cup.” 
7. Yet they did not hereby discharge men of all obligation That pre- 
to cleanse themselves from sin, but Oey pressed upon the kone: 


consists not 
conscience the necessity of universal purity, when they came to in coming 
feast upon the body and blood of Christ at his table: “ Leta Hepeetr Ὁ 
man examine himself: for he that eateth and drinketh unwor- tain holy 
thily, is guilty of the body and blood of the Lord, and eateth ee 
and drinketh damnation to himself, not discerning the Lord’s pain 
body.” [1 Cor. 11, 28 and 29.] 

There were some so vain as to think, that a formal appear- 
ing at the Lord’s table at some certain holy and solemn seasons 
was all the preparation that was needful : as if the circumstance 
of time added any real qualification to their souls. Against 
these men’s extravagance St. Chrysostom !® inveighs with the 


greatest sharpness. ‘ I observe many,’ says he, ‘ who are par- 


18 Hom. 3. in Eph. p- 1050. (ra 
p- 22 a.) Πολλοὺς ὁρῶ τοὺς σώματος 
Χριστοῦ “μετέχοντας ἁπλῶς, καὶ ὡς 
ἔτυχε, καὶ συνηθείᾳ μᾶλλον καὶ νόμῳ, 

ἢ λογισμῷ καὶ διανοίᾳ. *Av ἐπιστῇ, 
aw, ὁ τῆς ἁγίας Τεσσαρακοστῆς 
καιρὸς, οἷος ἐ ἐὰν ἢ τις, μετέχει τῶν μυ- 
στηρίων' ἂν ἐπιστῇ τῶν ᾿Επιφανίων 

ἡμέρα" καί τοι καιρὸς οὐ τοῦτο προσ- 
ὀδου" οὐ γὰρ ᾿Επιφάνια, οὐδὲ Τεσσαρα- 
κοστὴ ποιεῖ ἀξίους τοῦ προσιέναι, ἀλ- 
λὰ ψυχῆς εἰλικρινεία, καὶ καθαρότης" 
μετὰ ταύτης ἀεὶ πρόσιθι, χωρὶς ταύτης 
μηδέποτε" ᾿Οσάκις γάρ, φησι, τοῦτο 
ποιεῖτε, τὸν θάνατον τοῦ Κυρίου κα- 
ταγγέλ ἔλλετε" τουτέστιν, ὑπόμνησιν ποι- 
εἴτε τῆς “σωτηρίας τῆς ὑπὲρ ἡμῶν, τῆς 
εὐεργεσίας τῆς ἐμῆς. ᾿Εννόησον, οἱ 
τῆς θυσίας μετέχοντες τῆς παλαιᾶς 
πόσῃ ἐκέχρηντο τῇ φειδοῖ" τί γὰρ οὐκ 
ἔπραττον : τί οὐκ ἐποίουν ; πάντοτε 
ἐκαθήροντο᾽ σὺ δὲ θυσίᾳ προσιὼν, ἣν 
καὶ ἄγγελοι φρίττουσι, καιρῶν περι- 


όδοις τὸ πρᾶγμα ὁρίζεις 5 Καὶ πῶς 
παραστήσῃ τῷ βήματι τοῦ Χριστοῦ, 
μιαραῖς χερσὶ καὶ χείλεσι κατατολμῶν 
αὐτοῦ τοῦ σώματος; καὶ βασιλέα μὲν 
οὐκ ἂν ἔλοιο καταφιλῆσαι. ὀδωδότος 
σου τοῦ στόματος, τὸν δὲ Βασιλέα 
τοῦ οὐρανοῦ ψυχῇ καταφιλεῖς ὀδω- 
dvia 5 ὕβρις τὸ πρᾶγμά ἐστιν. Εῤπέ 
μοι, dpa ἂν ἕλοιο χερσὶν ἀνίπτοις τῇ 
θυσίᾳ προσελθεῖν : οὐκ ἔγω γε οἶμαι. 
ANN’ ἐθέλοις ἂν μηδὲ ὅλως προσελ- 
θεῖν, ἢ ἢ ῥυπαραῖς χερσίν: εἶτα, ἐν τῷ 
μικρῷ οὕτως ὧν εὐλαβὴς, ψυχὴν ἔχων 
ῥυπαρὰν προσέρχῃ, καὶ ἅπτεσθαι τολ- 
pas; καί τοι ὑπὸ μὲν τῶν χειρῶν πρὸς 
καιρὸν κατέχεται, εἰς δὲ ἐκείνην ὁλό- 
κληρος ἀναλύεται. [Ti δὲ, οὐχ ὁρᾷς τὰ 
σκεύη οὕτω περικλυζόμενα:; οὕτως 
ἀπολάμποντα: τούτων καθαρωτέρας 
ἡμῖν εἶναι δεῖ τὰς ψυχὰς, τούτων ἁγι- 
ὡτέρας | καὶ λαμπροτέρας. Τί δήποτε: : 
ὅτι ἐκεῖνα δι᾽ ἡμᾶς τοιαῦτα γίνεται" 
> »“ > 

ἐκεῖνα οὐ μετέχει τοῦ ἐνόντος, οὐκ αἰ- 


508 Qualifications for 


takers of the Lord’s body inconsiderately, and at all adven- 
tures, more out of custom than by any rule, or reason, and un- 
derstanding. If the holy time of Lent comes, or the day of 
Christ’s Epiphany, or Nativity, then they partake of the holy 
mysteries, whatever condition they are in. But Epiphany is 
not the time of approaching : neither does Lent make men wor- 
thy to come, but the sincerity and purity of their souls. 
With this come at all times; without it never come. Consider 
those who were partakers of the sacrifices under the Old 
Law; what abstinence did they use? what did they not do? 
what did they not perform, to purify themselves in every re- 
spect? And dost thou, when thou comest to the sacrifice, at 
which the angels are even amazed and tremble, measure the 
business by the revolution and periods of certain times and 
seasons? How wilt thou stand before the tribunal of Christ, 
who darest to touch his body with polluted hands and lips? 
Thou wouldst not presume to kiss the king with a stinking 
mouth: and dost thou kiss the King of Heaven with a stink- 
ing soul? That is the highest affront that can really be offered 
to him. Tell me, wouldst thou choose to come to the sacrifice 
with unwashen hands? I suppose not, but wouldst rather not 
come at all, than with unclean hands. Since therefore thou 
art so scrupulous and religious in a small matter, how darest 
thou to come and touch the sacrifice with a polluted soul? 
When as thy hands only hold it for a time, but thy soul 
has it wholly dissolved into it. ... At other times ye come not to 
it, though ye be clean; but at Easter ye come, although ye 
be defiled with sin. Oh custom! Oh prejudice!’ Thus St. 
Chrysostom reproves those who contented themselves with an 
outside, formal preparation, to comply with the general custom 
of receiving at some of the holy festivals; which was a mere 
corporeal purification, like the Pharisaical righteousness: for 
“they made clean the outside of the cup and platter, whilst 
their inward part was full of corruption and all uncleanness.” 
In another place!9 he thus opposes this fantastical prepara- 


XV. vil 


σθάνεται" ἡμεῖς δὲ; vai’ νῦν δὲ, ῥυ- 
παρῷ μὲν οὐκ ἂν ἕλοιο χρήσασθαι 
σκεύει, ῥυπαρᾷ δὲ ψυχῇ προσέρχῃ : 
πολλὴν ὁρῶ τοῦ πράγματος τὴν ἀνω- 
μαλίαν.) Ἔν μὲν τοῖς ἄλλοις καιροῖς, 
οὐδὲ καθαροὶ πολλάκις ὄντες προσέρ- 


χεσθε, ἐν δὲ τῷ Πάσχα, κἂν 7 τι τε- 
τολμημένον ὗ ὑμῖν, πρόσιτε᾽ ὦ τῆς συν- 
ηθείας. ὦ τῆς προσλήψεως. 

19 Hom. 31. de Philogon. t.1. p. 
402. (t. I. p. 499 d.) Nov δὲ εἰς το- 
σοῦτο ἀνοίας καὶ καταφρονήσεως ποὰ- 


| 


a worthy reception. 


509 


tion, and describes the true preparation of the soul, by the 


purity of a man’s conscience, and a sanctified life. 


λοὶ τῶν πιστῶν ἐληλάκασιν' ὡς καὶ 
μυρίων. γέμοντες κακῶν, καὶ μηδεμίαν 
ὅλως ἑαυτῶν ἐπιμέλειαν ποιούμενοι, 
ἁπλῶς, καὶ ὡς ἔτυχεν, ἐν ταῖς ἑορταῖς 
τῇ τραπέζῃ ταύτῃ προσέρχονται, οὐκ 
εἰδότες, ὅτι καιρὸς κοινωνίας οὐχ ἑορτὴ 
καὶ πανήγυρις" ἀλλὰ συνειδὸς καθα- 
ρὸν καὶ βίος ἐγκλημάτων ἀπηλλαγμέ- 
vos’ καὶ καθάπερ τὸν οὐδὲν ἑαυτῷ συν- 
εἰδότα “φαῦλον καθ᾽ ἑκάστην | δεῖ προσι- 
έναι τὴν ἡμέραν" οὕτω τὸν ἐν ἁμαρτή- 
μασι προκατειλημμένον, καὶ μὴ μετα- 
νοοῦντα, οὐδὲ ἐν ἑορτῇ προσιέναι ἀσφα- 
λές. Οὐ γὰρ δὴ τὸ ἅπαξ τοῦ ἐνιαυτοῦ 
προσελθεῖν ἀπαλλάττει τῶν ἐγκλημά- 
των ἡμᾶς, ἂν ἀναξίως προσίωμεν, ἀλλ᾽ 
αὐτὸ δὴ τοῦτο μειζόνως καταδικάζει" 
ὅτι, ἅπαξ προσιόντες, οὐδὲ τότε καθα- 
ρῶς προσίεμεν. Διὰ τοῦτο παρακαλῶ 
πάντας ὑμᾶς, μὴ ἁπλῶς διὰ τὴν τῆς 
ἑορτῆς ἀνάγκην τῶν θείων ἅπτεσθαι 
μυστηρίων᾽ ἀλλ᾽ εἴ ποτε μέλλοντες 
τῆς ἁγίας ταύτης μεθέξειν προσφορᾶς, 
πρὸ πολλῶν ἡ ἡμερῶν ἑαυτοὺς διακαθαί- 
pew διὰ μετανοίας, καὶ εὐχῆς, καὶ ἐλε- 
ημοσύνης, καὶ τῆς περὶ τὰ πνευματικὰ 
σχολῆς" καὶ μὴ πάλιν ἐπιστρέφεσθαι 
κατάπερ κύων ἐπὶ τὸν ἴδιον ἔμετον. 
Πῶς γὰρ οὐκ ἄτοπον τῶν μὲν σωματι- 
κῶν τοσαύτην ποιεῖσθαι τὴν ἐπιμέλει- 
αν, ὥστε, ἑορτῆς προαγούσης, πρὸ 
πολλῶν ἡμερῶν καὶ ἱμάτιον ἐκ τῶν κι- 
βωτίων τὸ κάλλεστον ἀνελομένους προ- 
ευτρεπίζειν καὶ ὑποδήματα ὠνεῖσθαι, 
καὶ τραπέζῃ δαψιλεστέρᾳ κεχρῆσθαι, 
καὶ πολλοὺς πάντοθεν προσεπινοεῖν 
πόρους, παντὶ τρόπῳ φαιδρύνειν ἑ ἑαυ- 
τὸν καὶ καλλωπίζειν' τῆς δὲ ψυχῆς 

ἠμελημένης, ῥυπώσης, αὐχμώσης, λι- 
μῷ διαφθειρομένης, ἀκαθάρτου μενού- 
σης, μηδένα ποιεῖσθαι λόγον ἀλλὰ τὸ 
μὲν σῶμα καλλωπίζοντα εἰσάγειν ἐν- 
ταῦθα" ἐκείνην δὲ γυμνὴν καὶ ἀσχημο- 
νοῦσαν ; καί τοι τοῦτο μὲν ὁ σύνδου- 
λος Opa’ καὶ βλάβος οὐδὲν, κἂν ὁπωσ- 
οὖν διακείμενον 7° ἐκείνην δὲ ὁ Δε- 
σπότης, καὶ μεγίστην ἐπάγει κόλασιν 
τῆς ἀμελείας. Οὐκ ἴστε, ὅτι πυρὸς αὕτη 
γέμει ἡ τράπεζα πνευματικοῦ, καὶ κα- 
θάπερ αἱ πηγαὶ φύσιν ὕδατος ἀναβλύ- 
ζουσιν, οὕτω καὶ αὕτη φλόγα τινὰ ἔχει 
ἄρρητον. Μὴ τοίνυν προσέλθῃς καλά- 


μην ἔχων, μὴ ξύλα, μὴ χόρτον" ἵνα μὴ 
πλείονα τὸν ἐμπρησμὸν ἐργάσῃ, καὶ 


3 Many 


κατακαύσῃς τὴν μεταλαμβάνουσαν ψυ- 
χήν" ἀλλ᾽ ἔχων. λίθους τιμίους, χρυ- 
σὸν, ἄργυρον᾽ ἵνα καθαρωτέραν ποι- 
nons τὴν ὕλην, ἵνα πολλὴν λαβὼν τὴν 
ἐμπορίαν, ἀπέλθης. Εἴ τι πονηρὸν, 
ἐξόρισον, φυγάδευσον a ἀπὸ τῆς ψυχῆς 
σου" ἔχει τις ἐχθρὸν, καὶ τὰ μεγάλα 
ἠδίκηται ; καταλυέτω τὴν ἔχθραν, κα- 
ταστελλέτω τὴν διάνοιαν φλεγμαίνου- 
σαν, οἰδοῦσαν" ἵνα μηδεὶς ἔνδον θόρυ- 
βος ἢ μηδὲ ταραχή" βασιλέα γὰρ ὑπο- 
δέχεσθαι μέλλεις διὰ τῆς κοινωνίας" 
βασιλέως δὲ ἐπιβαίνοντος τῇ ψυχῇ. 
πολλὴν εἶναι δεῖ τὴν ony, πολλὴν 
τὴν ἡσυχίαν" βαθείαν τῶν λογισμῶν 
τὴν εἰρήνην. ᾿Αλλὰ μεγάλα ἠδίκησαι, 
καὶ οὐ φέρεις ἀφεῖναι τὴν ὀργήν. Τί 
τοίνυν σαυτὸν πολλῷ μείζονα ἀδικεῖς 
καὶ χαλεπώτερα: οὐ γὰρ τοιαῦτά σε 
διαθήσεται ὃ ἐχθρὸς, ἅπερ ἂν ποιῇ. 
οἷα σὺ σαυτὸν, μὴ καταλλαττόμενος 
πρὸς ἐκεῖνον ἀλλὰ τοὺς τοῦ Θεοῦ κα- 
ταπατῶν νόμους. Ὕβρισέν σε ἐκεῖνος" 
διὰ τοῦτο οὖν σὺ τὸν Θεὸν ὑβρίζῃ, 
εἰπέ μοι; τὸ γὰρ μὴ καταλλάττεσθαι 
τῷ λελυπηκότι, οὐκ ἐκεῖνόν ἐστιν ἀμυ- 
νομένου τοσοῦτον, ὅσον τὸν Θεὸν ὑβρί- 
ζοντος τὸν ταῦτα νομοθετήσαντα᾽ μὴ 
τοίνυν πρὸς τὸν σύνδουλον ἴδης. Μηδὲ 
πρὸς τὸ μέγεθος τῶν ἀδικημάτων ἐκεί- 
νου ἀλλὰ τὸν Θεὸν καὶ τὸν ἐκείνου 
φόβον εἰς “νοῦν βαλλόμενος, ἐκεῖνο 
σκόπησον" ὅτι ὅσῳ ἂν μείζονα πάσχῃς 
βίαν κατὰ ψυχὴν, μετὰ μύρια κακὰ 
ἀναγκαζόμενος καταλλάττεσθαι τῷ λε- 
λυπηκότι, τοσούτῳ πλείονος ἀπολαύσῃ 
τιμῆς παρὰ τοῦ ταῦτα κελεύσαντος 
Θεοῦ" καὶ καθάπερ αὐτὸν μετὰ πολ- 
λῆς ὑποδέχῃ τιμῆς ἐνταῦθα, οὕτω καὶ 
αὐτὸς μετὰ πολλῆς ὑποδέξεταί σε τῆς 
δόξης. ἐκεῖ, μυριοπλασίους ἀποδιδούς 
σοι τῆς ὑπακοῆς ταύτης τὰς ἀμοιβάς. 
—Hom. 52. In eos, qui Pascha jeju- 
nant. t.5. p. 710. [Bened. Hom. cont. 
Jud. 3-] (ibid. p- 612 Ὁ.) Ὃ μὴ νη- 
στεύων, ἂν μετὰ καθαροῦ προσέλθῃ συν- 
εἰδότος, Πάσχα ἐπιτελεῖ, Kav σήμερον, 
κἂν αὔριον, κἂν ὁποτεοῦν μετάσχῃ τῆς 
κοινωνίας" οὐ γὰρ ἐν παρατηρήσει και- 
ρῶν, ἀλλ᾽ ἐν συνειδότι καθαρῷ ἡ ἡ ἀρί- 
στη κρίνεται πρόσοδος. * Hyeis δὲ τοὐ- 
ναντίον ποιοῦμεν" τὴν μὲν διάνοιαν οὐ 
kabaipopev’ εἰ δὲ τῇ ἡμέρᾳ προσέλ- 
θοιμεν ἐκείνῃ, νομίζομεν Πάσχα ἐπι- 


510 Qualifications for 


Christians nowadays,’ says he, ‘ are sunk into so great stu- 
pidity and contempt, that though they be laden with sins, and 
take no manner of care of themselves, yet they come to the 
holy table, at the solemn festivals, hand over head, and just as 
mere chance directs them: not considering, that what makes it 
seasonable to communicate, is not merely a festival, or the 
time of a more solemn assembly, but a pure conscience, and a 
life free from sin. For as he, who is conscious to himself of no 
enormous crime, ought to come every day; so, on the other 
hand, he who is fettered in sins, and does not repent, cannot 
safely come upon a festival. For it is not our coming once a 
year that discharges us of our sins, 1f we come Gnaronieile 
but this very thing rather increases our condemnation, that 
though we come but once a year, yet we come not even then 
with a pure conscience. Wherefore I exhort you all, not to 
come to the holy mysteries barely upon the account of a festi- 
val; but whenever ye design to partake of this holy sacrifice, 
to purge yourselves many days before by repentance, and 
prayer, and alms, and attendance upon spiritual things; and 
not to return again like the dog to his vomit. Is it not absurd 
to spend so much care upon corporeal things, as that when a 
festival approaches, you will bring forth your best clothes out 
of your wardrobe, and make them ready many days before, 
and buy you shoes, and prepare a more splendid table, and 
think of many ways to deck and adorn yourself; but in the 
mean time have no regard to your soul, which lies neglected in 
filth and nastiness, and ready to perish with famine, and over- 
run with impurity ? How absurd is it to present the body here 
finely adorned, but your soul naked and vilely clothed! When 
yet none sees your body but your fellow-servants; but your 
soul is nicely viewed by the Lord, who will also severely punish 
your neglect of it. Know you not that this table is filled with 
spiritual fire, and sends forth secret flames, as fountaims do 
their water in abundance? Bring not therefore hither wood, 
hay, stubble, lest you increase the flame, and burn your soul by 


XV. vin’ 


τελεῖν, κἂν μυρίων γέμωμεν ἁμαρτη- 
μάτων' "ANN οὐκ ἔστι ταῦτα, οὐκ 
ἔστιν᾽ ἀλλὰ κἂν ἐν αὐτῷ τῷ Σαββάτῳ 
προσέλθῃς μετὰ πονηροῦ συνειδότος, 
ἐξέπεσες τῆς κοινωνίας, ἀπῆλθες, οὐκ 
ἐπιτελέσας τὸ Πάσχα ὥσπερ οὖν κἂν 


σήμερον κοινωνῇς, τὰ ἁμαρτήματα ἀπο- 
νιψάμενος, τὸ Πάσχα ἐπετέλεσας ἀκρι- 
Bas. ᾿Ἐχρὴν τοίνυν τὴν ἀκρίβειαν ταύ- 
τὴν ὑμᾶς καὶ τὴν εὐτονίαν, μὴ ἐν τῇ 
τῶν καιρῶν παρατηρήσει, ἀλλ᾽ ἐν τῇ 
προσόδῳ φυλάττειν. 


a worthy reception. 511 


such a participation: but bring hither gold, silver, precious 
stones, that ye may make those materials still more pure, and 
go hence with greater gain and advantage. If any evil remains 
in your soul, chase and drive it thence. Has any one an enemy, 
from whom he has suffered great injuries and injustice, let him 
dissolve his enmity, and restrain his flaming, swelling mind, 
that there be no tumult or perturbation within. For thou art 
now about to receive a king by communion: and when a king 
enters into thy soul, there ought to be a perfect calm, tranquil- 
lity, and silence, and a profound peace in thy thoughts. But 
thou hast been exceedingly injured, and canst not bear to mo- 
derate thy anger against him. What then? Wilt thou there- 
fore more grievously injure thyself? For thy enemy, whatever 
he does, cannot do thee so much harm as thou dost to thyself, 
if thou art not reconciled to him, but tramplest on the laws of 
God. He has injured and affronted thee, and wilt thou injure 
and affront God? For not to receive an enemy to pardon and 
favour, is not so much to take revenge on him, as to affront 
God, who hath given us this law of reconciliation. Therefore, 
look not to thy fellow-servant, nor to the greatness of the inju- 
ries that he hath done thee: but look unto God; and, putting 
his fear into thy mind, consider this, that the greater violence 
thou offerest to thy soul, by compelling it to be reconciled after 
suffering a thousand indignities, so much the greater honour 
shalt thou obtain from him, who prohibits thee revenge. And 
as thou receivest God with great honour here, he will receive 
thee with great glory hereafter, and recompense thee a thou- 
sand-fold for this obedience.’ Thus did this holy man explain 
in general the due manner and method of preparing to receive 
the eucharist. and with the strongest arguments of piety, and 
the utmost force of eloquence and reason, endeavour to per- 
suade his hearers to the practice of it. 


8. I have not room to transcribe all that this author?° and What faith 


is required 


oe Ν Lo > 
καὶ αἷμα Δεσποτικὸν, Kal πνεῦμα ἀντὶ 


20 Vid. Chrysost. in Ps. 133. p. 


488. (t. 5. p. 382 a.) Πόσης ἐννόησον 
ἁγιωσύνης σοι δεῖ TH πολλῷ μείζονα 
σύμβολα δεξαμένῳ. ὧν ἐδέξατο τὰ 
ἅγια τῶν ἁγίων τότε. Οὐ γὰρ Χερου- 
βὶμ ἔχεις, ἀλλ᾽ αὐτὸν τὸν τῶν Χερου- 
βὶμ Δεσπότην ἔχεις ἐνοικοῦντα, οὐδὲ 
στάμνον καὶ μάννα, καὶ πλάκας λιθί- 
νας, καὶ ῥάβδον ᾿Ααρὼν, ἀλλὰ σῶμα 


τοῦ γράμματος, καὶ χάριν ὑπερβαίνου- 
σαν λογισμὸν ἀνθρώπινον, καὶ δωρεὰν 
ἀνεκδιήγητον. ὍὍσῳ δὲ μειζόνων ἠξιώ- 
θης συμβόλων, καὶ φρικτῶν μυστη- 
ρίων, τοσούτῳ μείζονος εἰ ὑπεύθυνος 
τῆς ἁγιωσύνης, καὶ πλείονος κολά- 
σεως, εἰ παραβαίης τὰ ἐπιτεταγμένα. 


in commu- 
nicants. 


512 Qualifications for Ne 


the rest have said further in their general exhortations to 
make a due preparation for the communion: much less will it 
consist with the design of this work to descend to all the par- 
ticular cases and questions that might be moved about it, the 
handling of which would easily swell into a volume: and the 
reader may find it already done, in a great measure, by our 
learned Bishop Taylor in his Worthy Communicant, where he 
states all the duties required in order to a worthy participa- 
tion, together with the cases of conscience occurring in the 
duty of him that ministers, and in the duty of him that com- 
municates, out of the ancient writers. I shall content myself to 
suggest a few things relating to these particulars, which are: 
1. Faith. 2. Repentance and obedience. 3. Justice. 4. Peace 
and unity. 5. Charity and beneficence. 6. Pardoning of of- 
fences. 7. Lastly, men’s behaviour at the time of communi- 
cating and afterwards, which I shall briefly represent in the 
words of St. Chrysostom, who has spoken so largely upon this 
subject. 

1. With respect to faith, they required in every communicant 
that was of years of discretion, not only an orthodox profession 
of the several articles of the Christian faith in general, but also 
a particular faith with relation to the mystical eating and drink- 
ing of Christ’s body and blood in the holy sacrament. The for- 
mer is evident from that usual form of words in the deacon’s 
admonition to all that had not a right to communicate, to with- 
draw; among whom all heterodox or heretical persons were 
admonished to be gone: Μή tis τῶν ἑτεροδόξων, Let no hete- 
rodox person be present. And in regard to this, St. Chryso- 
stom ?!, or whoever was the author of the Sermon of Binding 
and Loosing Sin, speaking of men’s private examination of 
themselves, says, ‘God hath given thee the power of binding 
and loosing. Thou hast bound thyself with the chain of covet- 
ousness; loose thyself with the injunction of the love of po- 
verty. Thou hast bound thyself with the furious desire of 


21 Hom. In illud, Quodcunque τῇ ἐντολῇ τῆς φιλοπτωχίας. Σαυτὸν 
ligaveris, &c. Ed. Savil. t.7. p. 208. ἔδησας τῷ οἴστρῳ τῶν ἡδονῶν" σαυτὸν 
31. (Ed. Bened. t.9. int. Spuria, p. λύσον τῇ σωφροσύνῃ. Σαυτὸν ἔδησας 
845 6.) Σοὶ ἔδωκε τὴν ἐξουσίαν τοῦ τῇ Εὐνομίου κακοπιστίᾳ" σαυτὸν λύσον 
δεσμεῖν καὶ λύειν. Σαυτὸν ἔδησας τῇ τῇ τῆς ὀρθοδοξίας εὐσεβείᾳ. 
σειρᾷ τῆς φιλαργυρίας" σαυτὸν λύσον 


a worthy reception. 513 
pleasure ; loose thyself by temperance. Thou hast bound thy- 
self with the heterodox belief of Eunomius ; loose thyself with 
the religious embracing of the orthodox faith.’ But they did 
not only require an orthodox faith in general, but a particular 
faith with respect to the sacrament itself, teaching men, not 
the monstrous doctrine of transubstantiation, but that under 
the visible elements of bread and wine, sanctified by the Spirit, 
the worthy communicant, by faith, might receive the spiritual 
food of Christ’s body and blood, and all the blessed effects and 
benefits of his death and passion. To this purpose they re- 
quired men to come with the mouth of faith, spiritually to eat 
Christ’s flesh and blood; and to see him sacrificed with the 
eyes of their mind, whilst his real bloody sacrifice once offered 
was daily represented and commemorated in the visible images 
and symbols of bread and wine. 

St. Austin is very copious in setting forth this necessary doc- 
trine of spiritual manducation by faith, as that which makes 
both sense and piety of so many expressions in the Gospel, 
which otherwise would seem horrible and absurd. Explaining 
those words of our Saviour, [Joh. 6, 53.] “ Except ye eat the 
fiesh of the Son of man, and drink his blood, ye have no life in 
you,” he says, ‘ This seems to command a crime. Therefore 
it is a figurative speech, commanding us to communicate in the 
passion of our Lord, and with a pleasure and profit to lay it 
up in our minds, that his flesh was crucified and wounded for 
our transgressions.’ So again?’ he brings in our Saviour, tell- 
ing his disciples, ‘Ye are not to eat this body, which ye see, 
and drink that blood, which my crucifiers shall shed. But 1 
have commended to you a certain sacrament, which, being spi- 
ritually understood, will quicken you; and though it be cele- 
brated visibly, it is invisibly or spiritually to be understood τ 
meaning this faith, with which the body of Christ was to be 


22 De Doctr. Christian. 1.3. c.16. p. 1066 a.)...Non hoc corpus quod 


(t. 3. part. 1. p. 52 6.) Facinus vel 
flagitium videtur jubere. Figura 
est ergo, precipiens passioni Do- 
mini [esse] communicandum, et 
suaviter atque utiliter in memoria 
recondendum, quod pro nobis caro 
ejus crucifixa et vulnerata est. 

23 In Ps. 98. Ὁ; 8. p. 452. (t. 4. 


BINGHAM, VOL. V. 


videtis manducaturi estis; et bibi- 
turi illum sanguinem, quem fusuri 
sunt qui me crucifigent. Sacramen- 
tum aliquod vobis commendavi ; 
spiritaliter intellectum _ vivificabit 
vos. tsi necesse est illud visibi- 
liter celebrari, oportet tamen inyisi- 
biliter intelligi. 


1] 


514 Qualifications for 


received, to make it spiritually and really the true body, and 
life to the receiver. For the true body of Christ?4 could no 
other ways be eaten but spiritually by faith, whilst it was 
really absent in heaven. The hand? could not reach that 
body, nor the teeth consume it; but faith could ascend up to 
heaven, and there touch the body of Christ; and with the 
heart it might be eaten, though not with the teeth and oral 
manducation. This is therefore that special faith, which the 
Ancients so often require in every pious communicant, to qua- 
lify him to eat the flesh of Christ to life and salvation; a faith 
whereby in heart he ascends to heaven, (according to the usual 
phrase of the Church in her sacramental prayers, Sursum 
Corda! Lift up your hearts! lift them up unto the 
Lord!) and whereby he receives the real body of Christ by 
spiritual eating, which no wicked man can receive, though he 
receive the sacrament of his body both in his hand and mouth 
to his condemnation. Therefore St. Austin26 bids all commu- 
nicants prepare their hearts, and not their mouths, to eat the 
bread of life, which came down from heaven, and St. Chryso- 
stom?7 calls upon them to imitate eagles, and fly up to heaven: 


XV. vil 


24 Serm. 2. de Verb. Apost. t. 10. 
p. 94. [8]. Serm. 131.] (t. 5. Ρ. 641 ¢.) 
Manduca vitam, bibe vitam.. .'Tunc 
autem hoc erit, id est, vita unicui- 
que erit corpus et sanguis [Christi], 
sl, quod in sacramento visibiliter su- 
mitur, in ipsa veritate spiritaliter 
manducetur, spiritaliter bibatur.— 
In loan. Tractat. 26. t. 9. p. 94. 
(t. 3. part. 2. p. 499 b.) Qui man- 
ducat intus, non foris ; qui man- 
ducat in corde, non qui premit 
dente. 

25 In 1 Ioan. Tractat. 1. p. 236. 
(ibid. p. 828 b.).... Ipsum jam in 
celo sedentem manu contrectare 
non possumus, sed fide contingere, 
&e. 

26 Serm. 33. de Verb. Dom. p. 40. 
fal}Serm: 7725) (Ὁ ΠΡ πθύ δ) 
Ego sum panis vivus, qui de ceelo 
descendi. Noli parare fauces, sed 
cor, &c. 

57. Hom: 24. inva Corep. 586. 
(t. το. p. 216 C.).. . Προνοῶμεν τῶν 
ἀδελφῶν, καὶ τὴν eons τὴν πρὸς 


αὐτοὺς διατηρῶμεν" εἰς τοῦτο γὰρ 
ἡμᾶς ἡ θυσία ἐκείνη ἐνάγει ἡ φοβερὰ 
καὶ φρικώδης, κελεύουσα ἡμῖν με 

ὁμονοίας αὐτῇ μάλιστα προσιέναι καὶ 
θερμῆς ἀγάπης, καὶ ἀετοὺς γενομένους 
ἐντεῦθεν, οὕτω πρὸς αὐτὸν ἵπτασθαι 
τὸν οὐρανόν Ὅπου γὰρ τὸ πτῶμά, 
φησιν, ἐκεῖ καὶ οἱ ἀετοί. πτῶμα κα- 
λῶν τὸ σῶμα διὰ τὸν θάνατον" εἰ μὴ 
γὰρ ἐκεῖνος ἔπεσεν, ἡμεῖς οὐκ ἀνέστη- 
μεν. ᾿Αετοὺς δὲ καλεῖ, δεικνὺς, ὅ ὅτι καὶ 
ὑψηλὸν εἶναι δεῖ τὸν προσιόντα τῷ 
σώματι τούτῳ, καὶ μηδὲν πρὸς τὴν 
γῆν κοινὸν ἔχειν, μηδὲ κάτω σύρεσθαι 
καὶ ἕρπειν, ἀλλ᾽ ἄνω πέτεσθαι διηνε- 
κῶς, καὶ πρὸς τὸν ἥλιον τῆς δικαιοσύ- 
νῆς ἐνορᾷν, καὶ ὀξυδερκὲς τὸ ὄμμα τῆς 
διανοίας ἔ ἔχειν" ἀετῶν γὰρ, οὐ κολοιῶν, 
αὕτη ἡ τράπεζα" οὗτοι καὶ τότε ἀπαν- 
τήσονται ἐκ τῶν οὐρανῶν καταβαίνον- 
τι, οἱ νῦν ἀξίως ἀπολαύοντες.--- Hom. 
14. in Eph. p. 1127. (t. 11. p. 108 8.) 
*Evvénoov μετὰ τίνων ἕστηκας κατὰ 
τὸν καιρὸν τῶν μυστηρίων, K.T.A.— 
[This passage the Author had pro- 
bably in mind; but, although it is 





§ 8, 9. 515 
‘For where the carease is, there will the eagles be gathered 
together,” says our Saviour, calling his body the carcase be- 
cause of death. For if he had not fallen, we had not risen. 
But he ealls us eagles, showing that he, that comes to this body, 
ought to soar aloft, and have nothing to do with the earth, nor 
move downward and creep upon the ground, but always to fly 
upward, and look to the Sun of righteousness, and have the 
eyes of his mind quicksighted. For this table is the table of 
eagles, not of jackdaws. And they, who thus worthily receive 
him, may expect to meet him when he shall come down again 
from heaven.’ 


9. 2. But St. Chrysostom?’ observes, that to come unto What pu- 
rity of soul 


a worthy reception. 


Christ by faith, is not barely to receive him in the outward by repent- 
element, but to touch him with a pure heart. And therefore we 


he discourses excellently upon this most necessary part of How far 


preparation to some who put great confidence in their ob- pr be 
servation of the Lent-fast, as if that were a just preparation cessary to 


for the communion. ‘Let us 


addressed to communicants, it has 
no distinct reference to the present 
point, as illustrated in the above 
citation. See Ὁ. 13. ch. 6. 8. το. v. 4. 
p- 474. n. 38. Ep.] 

28 Hom. 51. [Bened. 50. al. 51-] 
in Matth. (t. 7. p. 517 a.).. -+. Τὸ 
δὲ προσελθεῖν μετὰ πίστεως, οὐ τὸ 
λαβεῖν ἐστι μόνον τὸ προκείμενον, 
ἀλλὰ καὶ τὸ μετὰ καθαρᾶς καρδίας 
ἅψασθαι. 

29 Hom, 22. de fra. ‘t. 1. [Ἰυχί. 
Ed. Bened. ad Pop. Antioch. Hom. 
20. | (t. 2. p. 199 a.).. . Οὐκοῦν καὶ 
ἡμεῖς πρὸς πλείονα ἑαυτοὺς ἐπιδῶμεν 
ἀρετήν. Ὥσπερ γὰρ οὐδὲν ὄφελος τῶν 
πολλῶν διαύλων τοῖς τρέχουσιν, ἂν 
τῶν βραβείων ἐκπέσωσιν᾽ οὕτως οὐδὲ 
ἡμῖν ἔσται τι κέρδος ἀπὸ τῶν πολλῶν 
πόνων καὶ ἱδρώτων τῶν περὶ τὴν νη- 
στείαν, ἐὰν μὴ μετὰ καθαροῦ συνειδό- 
tos δυνηθῶμεν τῆς ἱερᾶς ἀπολαῦσαι 
τραπέζης. Διὰ τοῦτο νηστεία καὶ 
Τεσσαρακοστὴ, καὶ τοσούτων ἡμερῶν 
σύναξις, καὶ ἀκρόασις, καὶ εὐχαὶ, καὶ 
διδασκαλίαι, ἵ ἵνα παντὶ τρόπῳ τὰ παρὰ 
πάντα τὸν ἐνιαυτὸν ἡμῖν ἁμαρτήματα 
προστριβέντα διὰ τῆς σπουδῆς ταύτης 
τῶν θεϊκῶν ἐνταλμάτων ἀποσμηξά- 


give up ourselves,’ says he29, 


μενοι, μετὰ παρρησίας πνευματικῆς 
μετάσχωμεν εὐλαβῶς τῆς ἀναιμάκτου 
ἐκείνης. θυσίας, & ὡς, ἂν μὴ τοῦτο ἢ, μά- 
τῆν καὶ εἰκῇ καὶ ἐπ᾿ οὐδενὶ χρησίμῳ 
τὸν τοσοῦτον ὑπέστημεν πόνον. Ἕκα- 
στος τοίνυν ἀναλογιζέσθω παρ᾽ ἑαυτῷ, 
ποῖον ἐλάττωμα διώρθωσε, ποῖον κατ- 
όρθωμα προσεκτήσατο, ποίαν ἁμαρτίαν 
ἀπενίψατο, κατὰ τί βελτίων ἐγένετο" 
κἂν μὲν εὕρῃ πλέον τι γενόμενον ἀπὸ 
τῆς νηστείας ἑαυτῷ “πρὸς τὴν καλὴν 
ταύτην ἐμπορίαν, καὶ συνίδῃ πολλὴν 
ἑαυτῷ πεποιημένῳ τῶν τραυμάτων. τὴν 
ἐπιμέλειαν, προσερχέσθω" εἰ δὲ ἢ ἢμε- 
λημένος ἔμεινε, νηστείαν μόνον ἔχων 
ἐπιδείξασθαι, τῶν δὲ ἄλλων οὐδὲν 
κατωρθωκὼς, ἔξω μενέτω, καὶ τότε 
εἰσίτω, ὅταν ἅπαντα ἐκκαθάρῃ τὰ 
ἁμαρτήματα.. «Τὸν μὲν γὰρ μὴ νη- 
στεύοντα εἰκὸς καὶ συγγνώμης τυχεῖν, 
σώματος ἀσθένειαν προβαλλόμενον" 
τὸν δὲ μὴ διορθώσαντα ἑαυτοῦ τὰ 
πλημμελήματα ἀμήχανον ἀπολογίας 
τυχεῖν. Οὐκ ἐνήστευσας διὰ τὴν τῆς 
σαρκὸς ἀσθένειαν τοῖς ἐχθροῖς σου 
τινος ἕνεκεν οὐ κατηλλάγης ; εἰπέ μοι" 
μὴ καὶ ,ἐνταῦθα ἀσθένειαν. σώματος 
προβαλέσθαι ἔχεις ; πάλιν ἂν βασκα- 
νίαν καὶ φθόνον μένῃς ἔχων, ποίαν 


112 


this pur- 
pose. 


How neces- 
sary justice 
and resti- 


516 Qualifications for XV 


‘to the practice of virtue. For at this end aims all our 
fasting, and Lent, and religious assembles so many days 
together, and our hearing, and prayers, and preaching; that 
by these exercises we may wash away the guilt and stain of 
whatever sins we have any ways contracted during the whole 
year, and so come with piety and spiritual assurance to partake 
of that unbloody sacrifice. But if we do not thus purify our- 
selves, all that other labour is in vain and to no purpose, we 
reap not the least advantage from it. Let every one therefore 
consider with himself, and examine in his account, what defeét 
he has amended, what virtue he has acquired, what vice he has 
washed away, in what part he is grown better: and if he finds 
any considerable advantage of this kind arise from his fasting, 
and that many of his wounds have been cured by it, let him 
come: but if he has been negligent, and has nothing to 
show but his fasting, without any other goodness or amend- 
ment, let him keep off and abide without, and then come when 
he has purged himself from all his sins. Let no man place his 
confidence in fasting only who adheres to his sins without 
amendment. For it is possible a man that does not fast may 
obtain pardon, having the excuse of bodily mfirmity: but he 
that does not correct his faults cannot possibly have any 
excuse. Thou hast omitted to fast by reason of the infirmity 
of thy flesh: but why hast thou not been reconciled to thy 
enemies’ Canst thou here pretend bodily infirmity also ? Thou 
still retainest hatred and envy: what excuse, I pray, canst 
thou plead for these? There is no flying for refuge to bodily 
infirmity in behalf of such sins as these.’ Thus Chrysostom 
shows the necessity of correcting every evil way, in thought, 
word, and deed, in order to prepare men for a worthy re- 
ception at God’s table; and that no pretences of other qualifi- 
cations without holiness, nor any excuses for sin will be 
aecepted, while Christ has made his commandments very 
practicable, and recommended his yoke as easy, and his burden 
as light. 

10. 3. And because there are some great sins to which men 
have a more than ordinary propensity and affection, and are 


o ~ > , > 

ἕξεις ἀπολογίαν; εἰπέ por’ οὐδαμοῦ σώματος ἀσθένειάν ἐστι καταφυ- 
’ ΄ ΄ 

γὰρ ἐν τούτοις τοῖς ἐλαττώμασιν ἐπὶ γεῖν. 








§ 9, To. a worthy reception. 517 


ready to find out a thousand arts to palliate and retain them tution to a 
. Ἶ 3 worthy 

with a semblance of piety and pretended devotion, the same communi- 
author is always very careful to particularize about these in ©t. 
men’s preparation, pulling off the visor and false colours they 

were apt to lay upon them. Thus in the case of injustice, 
many were inclined to impose upon themselves by that old 
pharisaical pretence of giving something to the corban to 
make a full atonement, as they thought, for their manifold 
rapines and oppression. Whom he thus reproves*?, and lays 

open their folly: ‘ Let no Judas, no Simon Magus come near 

this table: for they both perished in their avarice and love of 
money. Wherefore let us ἤν from this pit, and not imagine it 
sufficient for our salvation, that when we have spoiled widows 

and orphans, we offer a golden cup adorned with jewels to 

this table. Wouldest thou honour this sacrifice? Offer thy 

soul, for which Christ was offered, and make it a golden soul. 

But if thy soul remain worse than lead and earth, what will 

thy golden vessels profit thee ? Let us not therefore labour to 

offer golden vessels only, but offer what we acquire by our 

just and honest labour. For these are more precious than 
gold, which are not the fruits of covetousness and injustice. 

The Church is not the workhouse of silver and gold, but the 
congregation of angels. Therefore the purity of our souls is 
required: for God receives these things upon the account of 

our souls. Doubtless that table was not of silver, nor that cup 

of gold, wherein Christ gave his blood to his disciples: yet all 

was precious and full of reverence, because they were filled 


with the Spirit.’ 


3° Ubi supr. p. 455. (t. 7. Ρ. 
iste) 6.) Μηδεὶς τοίνυν ᾿Ιούδας ταύτῃ 
προσίτω τῇ τραπέζῃ, μηδεὶς Σίμων" 
καὶ γὰρ ἀμφότεροι διὰ φιλαργυρίαν 
ἀπώλοντο οὗτοι. Φύγωμεν τοίνυν τοῦτο 
τὸ βάραθρον, μηδὲ νομίζωμεν ἀρκεῖν 
ἡμῖν εἰς σωτηρίαν, εἰ, χήρας καὶ ὀρφα- 
νοὺς ἀποδύσαντες, ποτήριον χρυσοῦν 
καὶ λιθοκόλλητον προσενέγκωμεν τῇ 
τραπέζῃ" εἰ γὰρ βούλει τιμῆσαι τὴν 
θυσίαν, τὴν ψυχὴν προσένεγκε, δι ἣν 
καὶ ἐθύθη: ταύτην χρυσὴν ποίησον" ἂν 
δὲ αὕτη μένῃ μολίβδου καὶ ὀστράκου 
χείρων, τὸ δὲ σκεῦος χρυσοῦν, τί τὸ 
κέρδος 5 Μὴ τοίνυν τοῦτο σκοπῶμεν, 
ὅπως χρυσᾶ σκεύη προσφέρωμεν μό- 


St. Chrysostom speaks this to men’s own 


νον, ἀλλ᾽ ὅπως καὶ ἐκ δικαίων πόνων" 
ταῦτα γάρ ἐστι τὰ καὶ χρυσῶν τιμιώ- 
Tepa, τὰ “χωρὶς πλεονεξίας" οὐ “γὰρ 
χρυσοχοεῖον, οὐδὲ ἀργυροκοπεῖόν ἐστιν 
ἡ ἐκκλησία, ἀλλὰ πανήγυρις ἀγγέλων" 
dv ὃ ψυχῶν ἡ ἡμῖν δεῖ καὶ “γὰρ ταῦτα 
διὰ τὰς ψυχὰς προσίεται 6 Θεός" οὐκ 
ἦν ἡ τράπεζα ἐξ ἀργύρου τότε ἐκείνη, 
οὐδὲ τὸ ποτήριον χρυσοῦν, ἐξ οὗ ἔδωκε 
τοῖς μαθηταῖς ὁ “Χριστὸς τὸ αἷμα τὸ 
ἑαυτοῦ" ἀλλὰ τίμια ἢν ἐκεῖνα πάντα 
καὶ φρικτὰ, ἐπειδὴ πνεύματος ἔγεμε. 
—Conf. Hom. 86. al. 87. in Matth. 
p-722. See before, ch. 2. 5. 2. p. 235. 


Nn. 42. 


The neces- 
sity of 
peace and 
unity. 


518 Qualifications for XV. viii. 


consciences in private, who knew their own extortions, when 
perhaps the Church knew nothing of them; and he lays upon 
them the necessity of justice and restitution in their private 
accounts with God, before they could hope to gain his fayour, 
or be accepted at his altar. For as to public offences of this 
kind, we have noted before®!, that when they were such as 
the Church could take cognizance of, they fell under her 
public discipline: and it was a standing law, that the oblations 
of known oppressors should not be received, much less their 
persons to the communion of the altar. 

11. 4. Another thing they much insisted on was unity and a 
peaceable spirit: by which they chiefly mtended that sort of 
peaceableness which preserves the unity of the Church, not 
only in opposition to formed and professed schisms, but all 
factions and divisions within the bosom of the Church. As to 
formal and professed schismatics, they were objects of the 
public discipline, and not to be admitted to communion without 
public recantation and formal renouncing of their errors. But 
besides these, there were another sort of turbulent spirits, who 
without breaking forth into professed separations, were often 
the occasion of great tumults and disquiet in the Church. 
Such were those Corinthians, whom the Apostle so often 
rebukes for their factious zeal and unnecessary disputations 
and contentions one with another ; which proceeded from many 
evil causes, and were attended with as bad effects. For they 
sprung from the bitter roots of envy and pride and ambition, 
and covetousness and self-interest, and self-love, and a blind or 
else crafty and designing admiration of one teacher above an- 
other. ‘‘ For one said, Jam of Paul! and another, I of Apollos! 
I of Cephas ! and I of Christ !” (1 Cor. 1,12.) and the effects were 
“debates, envyings, wraths, strifes, backbitings, whisperings, 
swellings, tumults.” Insomuch that in their sidings and party- 
ings, they came to express a disdain and contempt of one 
another in that which should have taught them the quite con- 
trary lesson, the celebration of the Lord’s supper and their 
feasts of charity. ‘“ For in eating every one took before others 
his own supper: and one was hungry and another was 
drunken.” (Ibid. 11, 21.) Upon which the Apostle gaye them 


31 See ch. 2, 5. 2. p. 234, preceding. 


\ 
. 


§ 11. 


519 


a worthy reception. 


that most solemn admonition: “ Let a man examine himself, 
and so let him eat of that bread, and drink of that cup. For 
he that eateth and drinketh unworthily, eateth and drinketh 
damnation to himself, not discerning the Lord’s body.” (Ibid. 
28, 29.) 

It was not long after St. Paul’s death that Clemens, bishop 
of Rome, had occasion to write a long Epistle to these Corinth- 
ians upon the very same subject of their seditious factions 
and divisions, where®?, among many other arguments to per- 
suade them to unity and peace, he bids them ‘ beware, that 
the manifold blessings of God did not turn to their condemna- 
tion, if they walked unworthy of him, and neglected to do 
what was good and pleasing in his sight with unanimity and 
concord.’ Therefore he bids®* them ‘quickly remove this 
evil, and fall down before the Lord, and weep and pray to 
him, that he would be merciful and reconciled to them, and 
reduce and restore them to the pure and comely way of bro- 
therly love. ¥or this is the gate of righteousness which opens 
unto life. Charity unites us unto God*!; charity covers a 
multitude of sins; charity beareth all things: charity has 
nothing of pride or baseness in it; charity has no schism; 
charity raises no sedition; charity does all things in concord. 
By charity all the elect of God are made perfect; without 
charity nothing is acceptable unto God. Therefore he 
advises®> the ringleaders of the sedition and the heads of 


32 Ὁ ΠΕ 1. ad Corinth. n. 21. (Cotel. 

- Ρ. 159.) Ὁρᾶτε, ἀγαπητοὶ, μὴ 

ai το αὐτοῦ αἱ πολλαὶ γένων- 

ται εἰς κρῖμα πᾶσιν ἡμῖν, ἐὰν μὴ ἀξίως 

αὐτοῦ πολιτευόμενοι τὰ καλὰ καὶ εὐά- 

ρεστα ἐνώπιον αὐτοῦ ποιῶμεν μεθ᾽ 
ὁμονοίας. 

33 1014. ῃ. 48. (p. 174.) ᾿Εξάρωμεν 
οὖν τοῦτο ἐν τάχει, καὶ προσπέσωμεν 
τῷ Δεσπότῃ, καὶ κλαύσωμεν ἱκετεύ- 
οντες αὐτὸν, ὅπως ἵλεως γενόμενος 
ἐπικαταλλαγῇ ἡμῖν, καὶ ἐπὶ τὴν σεμνὴν 
τῆς φιλαδελφίας ἡμῶν ἁγνὴν ἀγωγὴν 
ἀποκαταστήσῃ ἡμᾶς" πύλη γὰρ δικαιο- 
σύνης ἀνεῳγυῖα εἰς ζωὴν αὕτη. 

34 Ibid. n. 49. (p. 175° ) ᾿Αγάπη 
κολλᾷ ἡμᾶς τῷ Θεῷ, ἀγάπη καλύπτει 
πλῆθος ἁ ἁμαρτιῶν, ἀγάπη πάντα ἀνέχε- 
ται, πάντα μακροθυμεῖ" οὐδὲν βάναυ- 


σον ἐν ἀγάπῃ, οὐδὲν ὑπερήφανον" 
ἀγάπη σχίσμα οὐκ ἔχει, ἀγάπη οὐ 
στασιάζει. ἀγάπη πάντα ποιεῖ ἐν ὁμο- 
νοίᾳ: ἐν [τῇ ἀγάπῃ ἐτελειώθησαν 
πάντες οἱ ἐκλεκτοὶ τοῦ Θεοῦ" δίχα 
ἀγάπης οὐδὲν εὐάρεστόν ἐστιν τῷ 
Θεῴ. 

35 1914. ἢ. 57. (p. 178.) Ὑμεῖς οὖν, 
οἱ τὴν καταβολὴν τῆς στάσεως ποιή- 
σαντες, ὑποτάγητε τοῖς πρεσβυτέροις, 
καὶ παιδεύθητε εἰς μετάνοιαν" ᾿κάμψαν- 
τες τὰ γόνατα τῆς καρδίας ὑμῶν μά- 
θετε ὑποτάσσεσθαι, ἀποθέμενοι τὴν 
ἀλάζονα καὶ ὑπερήφανον τῆς γλώσσης 
ὑμῶν αὐθάδειαν" ἄμεινον γάρ ἐστιν 
ὑμῖν ἐν τῷ ποιμνίῳ τοῦ Χριστοῦ μι- 
κροὺς καὶ ἐλλογίμους εὑρεθῆναι, ἢ ἢ καθ᾽ 
ὑπεροχὴν δοκοῦντας ἐκριφῆναι ἐκ τῆς 
ἐλπίδος αὐτοῦ. 


520 Qualifications for 
faction to be ‘subject to thei rulers and repent, and to lay 
aside all arrogant and proud boasting of the tongue, since it 
was better to be found little and approved in the fold of 
Christ, than to be highminded and rejected from the hope of 
his kingdom.’ He bids them sacrifice their own interest to 
the peace of the Church. ‘Who among#¢ you is of a noble 
and generous temper? who has any bowels of compassion ? 
who is filled with charity? Let him say, If upon my account 
there be sedition and discord and schism, I will willingly 
depart, and go away whithersoever you please ; I will do what 
the people command me; only let the fold of Christ be in 
peace under the elders that are set over them. He that does 
this shall purchase to himself great honour in the Lord, and 
every place will receive him. For the earth is the Lord’s, and 
the fulness thereof. Thus did that holy man exhort the se- 
ditious Corinthians to lay aside their factious and turbulent 
spirit, and betake themselves to the ways of unity and peace, 
as ever they hoped to find mercy and favour at the hands of 
the Lord. And the Ancients generally use this argument 
against uncharitable strife and contention, and chien and 
division, that they are crimes of that magnitude, that without 
repentance even the blood of martyrdom will not wash away 
and blot out the stain and guilt of them. Which is a noted 
saying of Cyprian’s®’, repeated and approved by Chrysostom 3*, 
St. Austin29, Fulgentius4°, and many others. 


KN: 


36 Ibid. n. 54. (p. 176.) Tis οὖν ἐν 
ὑμῖν γενναῖος ; τίς εὔσπλαγχνος 5 τίς 
πεπληροφορημένος ἀγάπης; εἰπάτω, 
Εἰ δι ἐμὲ στάσις, καὶ € ἔρις, καὶ σχίσ- 
ματα, ἐκχωρῶ" ἄπειμι οὗ ἐὰν βούλησθε, 
καὶ ποιῶ τὰ προστασσόμενα ὑπὸ τοῦ 
πλήθους" μόνον τὸ ποίμνιον τοῦ Χρισ- 
τοῦ εἰρηνευέτω, μετὰ τῶν καθεστα- 
μένων πρεσβυτέρων. Τοῦτο ὁ ποιήσας 
ἑαυτῷ μέγα κλέος ἐν Κυρίῳ περιποιή- 
σεται, καὶ πᾶς τόπος δέξεται αὐτόν" 
Τοῦ yap Κυρίου ἡ γῆ καὶ τὸ πλήρωμα 
αὐτῆς. 

87 De Unit. Eccles. p. 113. (p. 81.) 
Quam sibi rs pacem promittunt 
inimici fratrum ? que sacrificia cele- 
brare se credunt emuli sacerdotum ὃ 
an secum esse Christum, cum col- 
lecti fuerint, opinantur, qui extra 


Christi ecclesiam colliguntur ὃ Tales 
etiamsi occisi in confessione nominis 
fuerint, macula ista nec sanguine 
abluitur. Inexpiabilis et gravis culpa 
discordiz nec passione purgatur. 
Esse martyr non potest, qui in ec- 
clesia non est, &c. 

38 Hom. rf. in Eph. p - 1107. (it 
II. p. 86 «.).... ᾿Ανὴρ bz τις ἅγιος 
εἶπέ τι δοκοῦν εἶναι τολμηρὸν, πλὴν 
ἀλλ᾽ ὅμως ἐφθέγξατο" τί δὲ τοῦτο 
ἔστιν; Οὐδὲ μαρτυρίου αἷμα ταύτην 
δύνασθαι ἐξαλείφειν τὴν ἁμαρτίαν 
ἔφησεν. 

89 De Bapt. cont. Donat. 1. 4. 6. 
17. (t. 9. p. 135 g. et p. 136.) Quod 
si propter hoc, quia caritas deest, 
passio nihil prodest; nec illis prod-- 
est, quos in invidia intus et malevo- 


vill. 


elt; 12. a worthy reception. 521 


2. 5. Another thing they much recommended as a neces- Of charity 

and mercy 

sary ian a in a worthy communicant, was the exercise 4, the poor. 
of beneficence and charity to the indigent, especially to the 
poor members of Christ. For when they themselves were 
about to receive the greatest blessings in the world, they 
thought it but reasonable that they should show kindness, 
according to their ability, to his and their brethren. This 
was the foundation of their oblations and love-feasts mentioned 
before; and the neglect or abuse, or partiality used in them, 
was always reputed a capital misdemeanour. But this was not 
all: they not only required men to be charitable in the act of 
communicating, but at all times; and allowed not the most 
plausible pretences that could be offered to the contrary. Some 
apologized for their uncharitableness, as they did for their 
injustice; they wiped their mouths, and cried out, Corban! 
It is a gift to Christ, wherewith thou mightest be profited by 
me! and so they thought themselves discharged by commu- 
tation: they gave to God’s use some gift which he required 
not, and let the poor perish whom he had commanded them 


to sustain. 


lentia sine caritate vivere Paulus 
dicit, Cyprianus exponit: &c. 

40 De Fid. ad Petr. c. 39. (int. Oper. 
Augustin. t. 6. append. p. 32 b, c.) 
Omni enim homini, qui ecclesize 
Catholicz non tenet unitatem, neque 
baptismus, neque eleemosyna quam - 
libet copiosa, neque mors pro nomi- 
ne Christi suscepta, proficere poterit 
ad salutem, quamdiu [8]. quando | 
in eo vel heretica vel schismatica 
pravitas perseverat, que ducit ad 
mortem. 

41 Hom. 51. [Bened. ΒΟ. al. 51.] 
in Matth. p. 445. (Ὁ: 518 b.) 
Βούλει τιμῆσαι τοῦ Χριστοῦ τὸ σῶμα: : 
μὴ περιΐδης αὐτὸν γυμνόν" μηδὲ ἐν- 
ταῦθα μὴν αὐτὸν -σηρικοῖς ἱματίοις 
τιμήσῃς, ἔξω δὲ ὑπὸ κρυμοῦ καὶ γυμ- 
νότητος διαφθειρόμενον περιϊδῃς" ὃ 
γὰρ εἰπὼν, Τοῦτό μου ἐστὶ τὸ σῶμα" 
καὶ τῷ λόγῳ τὸ πρᾶγμα βεβαιώσας. 
οὗτος εἶπε, Πεινῶντά με ἴδετε, καὶ 
οὐκ “ἐθρέψατε' καὶ, EP’ ὅσον οὐκ 
ἐποιήσατε ἑνὶ τούτων τῶν ἐλαχίστων, 
οὐδὲ ἐμοὶ ἐποιήσατε. Τοῦτο μὲν γὰρ 
οὐ δεῖται ἐπιβλημάτων, ἀλλὰ ψυχῆς 


To these St. Chrysostom +! thus elegantly dis- 


καθαρᾶς" ἐκεῖνο δὲ πολλῆς δεῖται ἐπι- 
μελείας" Μάθωμεν τοίνυν φιλοσοφεῖν, 
καὶ τὸν Χριστὸν τιμᾷν ὡς αὐτὸς βού- 
λεται" τῷ γὰρ τιμουμένῳ σιμὴ ἡδίστη, 
ἣν αὐτὸς θέλει, οὐχ ἣν ἡμεῖς. νομίζο- 
μεν. ᾿Επεὶ καὶ Πέτρος τιμᾷν αὐτὸν 
ᾧετο τῷ κωλύσαι νίψαι τοὺς πόδας, 
ἀλλ᾽ οὐκ ἦν τιμὴ τὸ γινόμενον. ἀλλὰ 
τοὐναντίον" οὕτω καὶ σὺ ταύτην αὐτὸν 
τίμα τὴν τιμὴν, ἣν αὐτὸς ἐνομοθέτη- 
σεν, εἰς πένητας ἀναλίσκων τὸν πλοῦ- 
Tov’ οὐδὲ γὰρ σκευῶν χρείαν ἔχει 
χρυσῶν. ὁ Θεὸς, ἀλλὰ ψυχῶν χρυσῶν. 
Καὶ ταῦτα λέγω, οὐ κωλύων ἀναθή- 
ματα κατασκευάζεσθαι τοιαῦτα" ἀξιῶν 
δὲ μετὰ τούτων, καὶ πρὸ τούτων, τὴν 
ἐλεημοσύνην ποιεῖν. Δέχεται μὲν γὰρ 
καὶ ταῦτα" πολλῷ μᾶλλον δὲ ἐκεῖνα" 
ἐνταῦθα μὲν γὰρ ὁ προσενεγκὼν ὠφε- 
λήθη μόνον᾽ ἐκεῖ δὲ καὶ ὁ λαβών" ἐν- 
ταῦθα δοκεῖ καὶ φιλοτιμίας ἀφορμὴ τὸ 
πρᾶγμα εἶναι" ἐκεῖ δὲ ἐλεημοσύνη καὶ 
φιλανθρωπία τὸ πᾶν ἐστι. Τί γὰρ 
ὄφελος, ὃ ὅτ᾽ ἂν ἡ τράπεζα αὐτῷ γέμῃ 
χρυσῶν ποτηρίων, αὐτὸς δὲ λιμῷ δια- 
φθείρεται ; 5 πρότερον αὐτὸν ἔμπλησον 
πεινῶντα, καὶ τότε ἐκ περιουσίας καὶ 


522 Qualifications for XV. νὰ] 


courses. ‘ Would you honour the body of Christ? do not 
then despise him when he is naked. Do not honour him 
here in the church with vestments of silk, and neglect him 
without doors when ready to perish with cold and nakedness. 
For he that said, This is my body! and confirmed the thing 
with his word, said also, Ye saw me an hungred, and ye fed 
me not: and Forasmuch as ye did it not unto one of the least 
of these, ye did it not unto me! For this body of Christ, the 
eucharist, needs no clothing, but a pure mind: but that other 
body of his needs much of our care. Therefore let us learn 
to be wise, and honour Christ according to his own will. Give 
him that honour which he has commanded; distribute your 
riches among the poor. God has no need of golden vessels, 
but of golden souls. I say not this to forbid any man to offer 
such gifts; but because I judge it proper, together with these 
and before these, to do works of charity. For God indeed 
receives these, but the other are much more acceptable to 
him. Vessels only profit him that offers them, but works 
of charity profit both the giver and the receiver. The one 
is often an occasion of ostentation, but the other is all hu- 
manity and mercy. What profit is it to Christ that his table 
is filled with golden cups, whilst he himself is famished by 
want? Therefore first feed him when he is hungry, and then 
of your superfluity and abundance adorn his table. You make 


τὴν τράπεζαν αὐτοῦ ᾿κόσμησον" ποτή- 
ριον χρυσοῦν ποιεῖς, καὶ ποτήριον 
, 
Ψυχροῦν οὐ δίδως. Καὶ τί τὸ ὄφελος 
χρυσόπαστα ἐπιβλήματα κατασκευά- 
ζειν τῇ τραπέζῃ" αὐτῷ δὲ μηδὲ τὴν 
ἀναγκαίαν παρέχειν σκέπην. Καὶ τί 
τὸ κέρδος ἐκ τούτου; Εἰπὲ γάρ μοι’ 
εἴ τινα ἰδὼν τῆς ἀναγκαίας ἀποροῦντα 
n > ν > ~ ΄ A A 
τροφῆς. ἀφεὶς αὐτῷ λύσαι τὸν λιμὸν, 
τὴν τράπεζαν ἀργύρῳ περιέβαλες μό- 
μον" ἄρα ἂν ἔγνω σοι χάριν, ἀλλ᾽ 
> 
οὐχὶ μᾶλλον ἠγανάκτησε; τί δὲ εἰ 
£52, ΄ c - \\ c ‘ 
ῥάκιον περιβεβλημένον ὁρῶν, Kal ὑπὸ 
κρυμοῦ πηγνύμενον, ἀφεὶς αὐτῷ δοῦ- 
ναι ἱμάτιον, κίονας κατασκευάζεις χρυ- 
σοῦς, λέγων εἰς ἐκείνου τιμὴν ποιεῖν" 
οὐκ ἄν σε καὶ εἰρωνεύεσθαι ἔφη, καὶ 
ὕβριν ἐ ἐνόμισε ταύτην ἐσχάτην: T ovro 
kat ἐπὶ τοῦ Χριστοῦ "λογίζου, ὅτ᾽ ἂν 
ἀλήτης καὶ “ξένος περιέρχηται δεόμενος 
ὀροφῆς" σὺ δὲ αὐτὸν ἀφεὶς ὑποδέξασ- 


θαι ἔδαφος καλλωπίζεις, καὶ τοίχους 
καὶ κιόνων κεφαλὰς, καὶ ἀργυρᾶς ἀλύ- 
σεις διὰ λαμπάδων ἐξάπτεις, αὐτὸν δὲ 
ἐν δεσμωτηρίῳ δεδεμένον μηδὲ ἰδεῖν 
ἐθέλεις. Καὶ ταῦτα λέγω, οὐχὶ κω- 
λύων καὶ ἐν τούτοις φιλοτιμεῖσθαι" 
ἀλλὰ ταῦτα μετ᾽ ἐκείνων παραινῶν 
ποιεῖν ὑπὲρ μὲν γὰρ τοῦ ταῦτα μὴ 
ποιῆσαι, οὐδεὶς ἐνεκλήθη ποτέ" ὑπὲρ 
δὲ ἐκείνων καὶ γέεννα ἠπείληται, καὶ 
πῦρ ἄσβεστον, καὶ ἡ μετὰ δαιμόνων 
τιμωρία. Μὴ τοίνυν τὸν οἶκον κοσμῶν, 
τὸν ἀδελφὸν θλιβόμενον περιόρα" οὗ- 
Tos γὰρ ἐκείνου ὁ ναὸς κυριώτερος. 
Καὶ ταῦτα μὲν καὶ βασιλεῖς ἄπιστοι, 
καὶ τύραννοι, καὶ λῃσταὶ δυνήσονται 
λαβεῖν τὰ κειμήλια ὅσα δὲ ἂν εἰς τὸν 
ἀδελφὸν ποιήσῃς πεινῶντα καὶ ξένον 
ὄντα, καὶ γυμνὸν, οὐδὲ ὁ “Διάβολος 
συλῆσαι δυνήσεται, ἀλλ᾽ ἐν ἀσύλῳ 
κείσεται θησαυρῷ. 





a worthy reception. 523 


him a golden cup, but will not give him a cup of cold water. 
What does this profit him? You prepare coverings for his 
table embroidered with gold; but he himself is naked, and 
you cover him not with necessary clothing. What advantage 
is there in all this? Tell me, I pray: suppose you should see 
a man want necessary food, and you, instead of relieving his 
hunger, should only adorn his table with gold: would he take 
this as any kindness, and not rather look upon it with in- 
dignation? Or if you saw a man clothed in rags and frozen 
with cold, and you, instead of giving him raiment, should erect 
golden pillars, and say you did it for his honour: would he 
not rather say you mocked him, and thmk you put the 
greatest affront imaginable upon him? You may apprehend 
the case to be the very same with Christ. When he wanders 
about as a stranger, having no house to cover his head, then 
thou neglectest to take him in; thou contemnest his person, 
but beautifiest his pavement and his walls, and the heads of 
his pillars: thou makest his lamps to hang on silver chains, 
but wilt not vouchsafe to visit him when he is chained in 
prison. I speak not this to prohibit thee from doing these 
things, but to excite thee to do the other together with them, 
or rather before them. For no man was ever condemned for 
not building magnificent temples; but, for neglecting the poor, 
hell is threatened, and the fire that shall never be quenched, 
and punishment with devils. Whilst therefore you adorn God’s 
house, do not neglect your afflicted brother. For he is more 
properly the temple of God than the other. For those may 
be plundered of all their treasure by infidel kings, and tyrants, 
and thieves; but what thou dost to a brother that is hungry, 
or a stranger, or naked, the devil himself cannot rob thee of, 
but it is laid up in a safe repository, where no violence can 
make a prey of it.’ 

It were easy to give the reader many other such affecting 
passages out of St. Chrysostom 4? and others, but this one 15 


42 Hom. τ. in 1'Tim. p. 1631. to Hom.g. de Poenitent. t. 1. p. 
(t. 11. p. 554 6. et 5644.) Διὰ τοῦτο 704. and Hom. 25. t. 5. P. 369. 
ταῦτα δείκνυσί σοι, ὅτι οὐδέν εἰσιν, according to the Editio Duczana, 
x. tr. [See Hom. 50. al. 51. in which he used: but the citations 
Matth. as cited just before, n. 41, are indistinct. Ep. | 
preceding. ‘The Author also refers 


Of charity 
in forgiving 
enemies, 
and par- 
doning of- 
fences. 


524 Qualifications for 


sufficient to show what stress they laid upon charity or bene- 
ficence to the poor. in order to qualify men for a worthy 
reception of the holy communion. 

13. 6. But this was not the only kind of charity they re- 
quired to be exercised upon this occasion: there was another 
more difficult to be practised, and yet no less necessary to be 
performed by all that would lay any just claim to the merey 
of God in the sacrifice of Christ’s body and blood: and that 
was the duty of pardoning and forgiving enemies, without 
which it was absurd and impudent to presume to ask God 
pardon at the holy table. Therefore St. Chrysostom 43, ex- 
plaining those words of our Saviour, (Matth. 5, 23.) “ΠῚ thou 
bring thy gift to the altar, and there rememberest that thy 
brother hath ought against thee; leave there thy gift before 
the altar, and go thy way, first be reconciled to thy brother, 
and then come and offer thy gift :” says, ‘ By all this Christ 
intended to signify, that the holy table would not receive men 
that were at enmity with one another: no, nor yet could they 
so much as offer their prayers acceptably to God. Therefore 
hear this,’ says he, ‘all ye that are initiated in the holy mys- 
teries, and come not in emnity to the communion of the altar. 
Let them also hear it, who are not yet initiated. For they 
have For they offer 
likewise their gifts and their sacrifice, | mean their prayers 
and their alms; which the Psalmist often calls sacrifice: The 
sacrifice of praise shall honour me: and, Offer unto God the 
sacrifice of praise: and, Let the lifting up of my hands be an 
evening sacrifice. Whence he concludes, ‘ that if a man come 
to pray with such a mind, he had better leave his prayers, and 
go first and “be reconciled to his brother, and then come and 
offer his prayers.’ 


a common concern in these words also. 


43 Hom. 16. in Matth. p. 166. 
((. 7. Ρ. 217 ἃ.) Διὰ πάντων 


λέγω καὶ ἐλεημοσύνην. Ὅτι γὰρ καὶ 
τοῦτο θυσία, a ἄκουσον τί φησιν ὁ Προ- 


XV. vill! 


τούτων δηλῶν, ὅτι οὐ δέχεται τοὺς 
ἀπεχθῶς πρὸς ἀλλήλους ἔχοντας αὕτη 
ἡ “τράπεζα. ᾿Ακουέτωσαν οἱ μεμνη- 
μένοι, ὅσοι μετὰ ἔχθρας προσέρ- 
χονται" ἀκουέτωσαν καὶ οἱ ἀμύη- 
τοι" καὶ γὰρ καὶ πρὸς τούτους ἔχει 
τί κοινὸν ὁ λόγος προσάγουσι “γὰρ 
καὶ αὐτοὶ δῶρον καὶ θυσίαν, εὐχὴν 


φήτης, Θυσία αἰνέσεως δοξάσει pe 
καὶ πάλιν, Θύσον τῷ Θεῴ θυσίαν 
αἰνέσεως" καὶ, Ἔπαρσις τῶν χειρῶν 
μου θυσία ἑσπερινή" ὥστε κἂν εὐχὴν 
μετὰ τοιαύτης γνώμης προσάγῃς, βέλ- 
τιον ἀφεῖναι τὴν εὐχὴν, καὶ ἐπὶ τὴν 
καταλλαγὴν ἐλθεῖν τοῦ ἀδελφοῦ, καὶ 
τότε εὐχὴν προσφέρειν. 


a worthy reception. 525 


§ 13. 


It is usual with Chrysostom # upon this account to tell his 
hearers, that they who are unqualified for the communion are 
unqualified for their prayers likewise: because they in effect 
pray to God to curse themselves, whilst they pray for forgive- 
ness of sins only in the same manner as they forgive their 
enemies. ‘If we have designs of revenge in our hearts,’ says 
he*5, ‘when we pray we pray against ourselves, saying, For- 
give us our trespasses, as we forgive them that trespass against 
us. These are terrible words, and the same as if one said to 
God: Lord, I have forgiven my enemy, forgive thou me! I 
have loosed him, loose thou me! I have pardoned my enemy, 
pardon me! If I have retained his sins, retain thou mine! 
If I have not loosed my neighbour, do not thou loose my 
offences! What measure I hate meted to him, measure thou 
to me again! It was with this argument that he mduced the 
people to show mercy to their great enemy Eutropius*®, when 
he was fled for sanctuary to the altar. ‘ How will you be able 
to take the holy sacrament into your hands, and use the words 
of that prayer wherein we are commanded to say, Forgive us 
our trespasses, as we forgive them that trespass against us 1 
if you exact punishment of your debtor? In another place‘? 
he tells them, ‘ If they forgave their enemies, they might then 
come with a pure conscience to the holy and tremendous table, 
and boldly say the words contained in that prayer, Forgive us, 


as we forgive ! 


44 Hom. 3. in Eph. p= 1051: (t. 
II. p. 23 a. ) Οὐκ εἶ τῆς θυσίας ἄξιος, 
οὐδὲ τῆς μεταλήψεως ; οὐκοῦν οὐδὲ 
τῆς evyns.— Hom. 22. de Ira. t. 1. 
p. 288. [juxt. Ed. Bened. ut supr. | 
(t. 2. p. 209 a.) erie he Kal ἑαυτοῦ 
τὴν εὐχὴν Ταύτην «ποιούμενος" ὅταν 
γὰρ εἴπῃς, “Ades ἡμῖν, ὡς καὶ ἡμεῖς 
ἀφίεμεν, εἶτα σὺ μὴ ἀφῆς. οὐδὲν € ἕτερον 
τὸν Θεὸν παρακαλεῖς, ἀλλ᾽ ἢ πάσης 
ἀπολογίας ἀποστερεῖν σε καὶ συγ- 

νώμης. 

45 Hom. 38. [Bened. 9. Savil. 5.] 
de Peenitent. et Eucharist. t.5. p. 

570. (t. 2. p.350 4.) Εἰσερχόμενοι 
εἰς τὴν ἐκκλησίαν, ὡς Θεῷ πρέπει 
εἰσέλθωμεν, μὴ “μνησικακίαν ἐν TH 
ψυχῇ & ἔχοντες, μήπως “«ὐχόμενοι καθ᾽ 
ἑαυτῶν εὐχώμεθα, λέγοντες, ἔΑφες 


But if they retained anger or malice in their 


ἡμῖν, ὡς καὶ ἡμεῖς ἀφίεμεν. τοῖς ὀφει- 
λέταις ἡμῶν φοβερὸν γάρ ἐστι τὸ 
λεγόμενον, καὶ σχεδὸν εἰπεῖν, τοιοῦτο 
πρὸς τὸν Θεὸν βοᾷ ὁ τοῦτο λέγων, 
᾿Αφῆκα, Δέσποτα, ἄφες" ἔλυσα, v- 
σον" συνεχώρησα. συγχώρησον" εἰ 
ἐκράτησα, κράτησον" εἰ μὴ ἔλυσα τῷ 
πλησίον, μηδὲ σὺ λύσῃς τὰ ἐμὰ ἁμαρ- 
τήματα' ἐν ᾧ μέτρῳ ἐμέτρησα, ἀντι- 
μετρηθήτω μοι. 

46 Hom. in Eutrop. 7: p- 554- 
See ch. 5. 5. 6. p. 453- n- 78. 

47 Hom. 27: in Gen. p. 358. (t. 
p- 268 a.) *Av τοῦτο Loa peutic! 
δυνησόμεθα μετὰ καθαροῦ συνειδότος 
καὶ τῇ ἱερᾷ ταύτῃ καὶ φρικτῇ τραπέζῃ 
προσελθεῖν, καὶ τὰ ῥήματα ἐκεῖνα τὰ 
τῇ εὐχῇ συνεζευγμένα μετὰ παρρησίας 


φθέγξασθαι. 


526 Qualifications for XV. νι}! 


hearts +8, they were no fitter to partake of that holy table than 
fornicators, or adulterers, or blasphemers. For how canst thou 
desire God to be gracious and merciful to thee, who art so im- 
placable and inexorable to thy fellow-servant ? Admit he has 
injured and affronted thee. Hast thou not often injured and 
affronted God? and what comparison is there betwixt the 
Lord and a servant? It may be also thy fellow-servant was 
injured by thee, and only returned the compliment, and payed 
thee in thy own kind, and thou art incensed at that: but thou, 
without any injury or provocation received from God, treatest 
him contumeliously ; nay, not only when he does thee no harm, 
but when he daily loads thee with blessings, and continually 
pours forth his benefits upon thee.’ He adds?9, that this sin 
of malice and revenge was the more dangerous and imex- 
cusable, because it had none of the little pleas which were 
commonly urged in the behalf of other sins, to be offered in its 
favour. ‘If I bid you fast, you plead the excuse of bodily 
infirmity; if I bid you give to the poor, you plead poverty 
yourself, and the care of your own children; if I call upon 
you to attend divine worship, you pretend the avocations of 
worldly care and secular business; if I bid you hear sermons, 
and consider the power of the doctrine contained in them, you 


plead disability and want of learning to understand them ; 


43° Hom. 22. de Ira: tor p. 277. 
[Bened. ut supr.] (t. 2 - P. 200 a.) 
Ὡς yap τὸν πορνεύοντα καὶ τὸν βλασ- 
φημοῦντα ἀμήχανον μετασχεῖν τῆς 
ἱερᾶς τραπέζης, οὕτω τὸν ἐχθρὸν 
ἔχοντα καὶ μνησικακοῦντα ἀδύνατον 
ἀπολαῦσαι κοινωνίας ἁγίας. ... Πῶς 
δὲ βούλει τὸν Δεσπότην Buena σοι 
γενέσθαι καὶ πρᾷον, τῷ συνδούλῳ γε- 
νόμενος αὐτὸς χαλεπὸς καὶ ἀσύγγνω- 
στος; ἀλλ᾽ ὕβρισέ σε ὁ σύνδουλος, 
καὶ σὺ τὸν Θεὸν ὑβρίζεις πολλάκις. 
Ποῦ δὲ ἢ ἰσον σύνδουλος καὶ Δεσπότης: 
καὶ αὐτὸς μὴ ἔνια μὲν που ἠδικημένος 
ἴσως ὕβρισε, καὶ παρωξύνθης" σὺ δὲ 
τὸν Δεσπότην ὑβρίζεις οὐκ ἠδικημένος, 
οὐδὲ ἐπηρεαζόμενος, ἀλλ᾽ εὐεργετού- 
μενος καθ᾽ ἑκάστην ὑπ᾽ αὐτοῦ τὴν 
ἡμέραν. 

49 Tbid. p. 282. (p. 203 6.) *Av 
εἴπω, Νήστευσον, ἀσθένειάν μοι προ- 
βάλλῃ σώματος πολλάκις" ἂν εἴπω, 


if I 


Δὸς πένησι, παιδοτροφίαν καὶ πενίαν" 
ἂν εἴπω, Σχόλαζε εἰς συνάξεις, ppov- 
τίδας βιωτικάς" ἂν εἴπω, Πρόσεχε τοῖς 
λεγομένοις, καὶ νόει τῆς διδασκαλίας 
τὴν δύναμιν, ἰδιωτείαν᾽ ἂν εἴπω, Ka- 
τόρθωσον ἕτερον, λέγεις, ὅτι οὐχ ὑπα- 
κούει συμβουλευόμενος, πολλάκις γὰ 

εἰπὼν κατεφρονήθην. ψυχραὶ μὲν οὖν 
αἱ προφάσεις, adn’ ᾿ὅμως κἂν προφάσιν 
ἔχῃς εἰπεῖν. “Ap εἴπω, Τὴν ὁ ὀργὴν ἄφες" 
τί τούτων εἰπεῖν δυνήσῃ: οὔτε γὰρ 
ἀσθένειαν σώματος, οὔτε πενίαν, οὐκ 
ἰδιωτείαν, οὐκ ἀσχολίαν, οὐκ ἄλλο 
οὐδὲν ἔχεις εἰπεῖν, ἀλλ᾽ ἀσύγγνωστος 
αὕτη μάλιστα πάντων ἐστὶν ἡ ἁμαρτία. 
Πῶς δυνήσῃ τὰς χεῖρας εἰς τὸν οὐρα- 
νὸν ἀνατεῖναι ; πῶς τὴν γλώττην κινῆ- 
σαι: πῶς αἰτῆσαι συγγνώμην 5 κἂν 
γὰρ βούλεται ὁ Θεὸς ἀφεῖναι. τὰς 
ἁμαρτίας σου, οὐκ ἀφίης αὐτὸς τὰ τοῦ 
συνδούλου κατέχων. 


a worthy reception. 527 


advise you to admonish and correct your brother, you tell me 
he will not hearken to your counsel ; you have admonished him, 
and he despises you. These are but cold excuses, yet they are 
excuses in some sort. But if I bid you lay aside your anger, 
which of these excuses can you make? You cannot plead 
bodily infirmity, nor poverty, nor want of understanding, nor 
want of time and leisure from worldly business, nor any other 
such excuse: therefore this of all others is a most unpardon- 
able sin. How then will you hold up your hands to heaven, 
or move your tongue, or ask pardon of your sins, when, if 
God were disposed to pardon them, you-will not suffer him to 
do it, while you refuse to pardon the offence of your fellow- 
servant ?” 

Having used these and many other excellent arguments, to 
show men the necessity of reconciliation and mutual forgive- 
ness when they came to the holy communion, which is the 
covenant of forgiveness and peace with God and man, he takes 
notice of two evasions, which some men used in this case to 
palliate and foster still something of an ill-natured temper, and 
make it seem consistent with their duty. 

Some were indeed afraid to say those words of the Lord’s 
Prayer, Forgive us our trespasses, as we forgive them that 
trespass against us! as being sensible it was no better than 
cursing themselves, while they continued in such an evil dispo- 
sition: and therefore they only said the first clause, Forgive us 
our trespasses! and dropped the second, which contains the 
condition of their forgiving others: and they were so vain as 
to think this was a sufficient salvo to their consciences, and a 
security against the menaces that were threatened to a re- 
vengeful temper. To whom he replies*’, ‘ that this was but a 
vain caution, for whether they said the words or not God 
would deal with them according to their actions; Christ having 
told them in the very next words, Jf ye forgive not men their 


50 bid. 280. (Ρ. 209 a.) Kady αὐτὸς 
μὴ εἴπῃς, ὁ Θεὸς οὕτω ποιεῖ" καθὼς 
ἀφίης, οὕτως ἀφίησι: καὶ τοῦτο ἐκ τῆς 
ἐπαγωγῆς εὔδηλον ἐ ἐποίησεν" ᾿Εὰν γὰρ 
μὴ ἀφῆτε τοῖς ἀνθρώποις, οὐδὲ ὁ Πα- 
τὴρ ἡμῶν ὁ οὐράνιος. ἀφίησιν ὑμῖν. 
Μὴ τοίνυν εὐλάβειαν εἶναι νομίσης. τὸ 


μὴ λέγειν ὁλόκληρον τὴν ῥῆσιν, μηδὲ 
ἐξ ἡμισείας ποιοῦ τὴν εὐχὴν, ἀλλ᾽ ὡς 
ἔταξεν, οὕτως εὔχου, ἵνα κἂν ἡ ἀνάγκη 
τῆς λέξεως φοβοῦσα! καθ᾽ ἡ ἡμέραν συν- 
ὠθήσῃ σε πρὸς τὴν τῶν πλησίον 


συγχώρησιν. 


528 Qualifications for XV. viii 


trespasses, neither will your heavenly Father forgive you your 
trespasses.’ [Matth. 6, 15.] 

Others excused themselves by saying, I bear no hatred or 
malice against my enemy, I am not concerned or troubled at 
his enmity, I will have nothing to do with him. * But,’ says 
Chrysostom 51, ‘ this is not enough, that thou wilt give him no 
trouble, that thou wilt do him no harm, that thou wilt bear no 
rancorous mind against him; but thou must endeavour to re- 
store him to a friendly temper. For God has not commanded 
us to have nothing to do with our enemy, but to have many 
things to do with him. For this reason he is our brother: 
and for this reason God said not, Forgive thy brother what 
thou hast against him! but, Go, and be reconciled to him, if 
he hath ought against thee; and cease not till thou hast 
brought that member to its proper harmony and concord? 
He has also there these remarkable words 2, ‘I tell you before, 
I protest, I proclaim it aloud, let no man that has an enemy 
come to the holy table and receive the body of the Lord. Let 
no man come that has an enemy. Hast thou an enemy? 
Come not. Wouldest thou come? Be reconciled, and then 
come and receive the holy body. Thy Lord, to reconcile thee 
to his Father, refused not to be slain, and shed his blood for 
thy sake: and wilt not thou speak a word, nor go to make the 
first offer, to reconcile thy fellow-servant” This he says to 
those who thought it below them, and an act of pusillanimity 
and disgrace, to seem to make the first step toward reconciling 
an enemy, by being first in the offer and motion of peace. 


51 [bid. (d.) Οὐ yap ἀρκεῖ, τὸ μὴ 
λυπεῖν, μηδὲ ἀδικεῖν τὸν ἐχθρὸν, μηδὲ 
ἀηδῶς ἔχειν mpos αὐτὸν κατὰ διάνοιαν" 
. ἀλλὰ χρὴ κἀκεῖνον παρασκευάζειν, 
ἡδέως πρὸς ἡμᾶς ἔχειν. Καὶ γὰρ 
ἀκούω πολλῶν λεγόντων, ᾿Εγὼ οὐκ 
ἐχθραίνω, οὐδὲ λυποῦμαι, οὐδὲ é EXO τι 
κοινὸν πρὸς αὐτόν. ἀλλ᾽ οὐ τοῦτο 
ἐκέλευσεν 6 Θεὸς, ἵνα μηδὲν κοινὸν 
ἔχῃς πρὸς αὐτὸν, ἀλλ᾽ ἵνα πρὸς αὐτὸν 
κοινὰ ἔχης πολλά" διὰ τοῦτο γάρ, σου 
ἐστὶν ἀδελφός" διὰ τοῦτο οὐκ εἶπεν, 
“Ages TO ἀδελφῷ σου, ἃ ἔχεις κατ᾽ 
αὐτοῦ" ἀλλὰ τί: Ὕπαγε, πρῶτον διαλ- 
λάγηθι αὐτῷ, κἂν ἐκεῖνος ἔχῃ τι κατά 
σου" καὶ μὴ πρότερον ἀποστῇς, ἕως 
ἂν ἑνώσῃς τὸ μέλος εἰς ὁμόνοιαν. 


52 [bid. Ρ. 285. (p. 206 8.) ᾿Ιδοὺ 
προλέγω, καὶ διαμαρτύρομαι, καὶ λαμ- 
πρᾷ βοῶ τῇ φωνῇ, μηδεὶς τῶν ἐχόντων 
ἐχθρὸν προσίτω [τῇ ἃ ἱερᾷ τραπέζῃ, καὶ 
δεχέσθω τὸ σῶμα τοῦ Κυρίου" μηδεὶς 
προσιὼν ἐχθρὸν ἐχέτω. ᾿Εχθρὸν ἔχεις; 
μὴ προσέλθης" βούλει προσελθεῖν ; 
καταλλάγηθι, καὶ τότε προσελθὼν 
ἅψαι τοῦ ἱεροῦ. Μᾶλλον δὲ οὐκ ἐγὼ 
ταῦτα λέγω, ἀλλ᾽ ὁ δι ἡμᾶς σταυρω- 
θεὶς Δεσπότης αὐτός. Ἵνα σε καταὰλ- 
λάξῃ τῷ Πατρὶ, οὐδὲ σφαγῆναι παρῃ- 
τήσατο, οὐδὲ τὸ αἷμα ἐκχεῖν, καὶ σὺ, 
ἵνα καταλλαγῆς τῷ συνδούλῳ, οὐδὲ 
ῥῆμα προέσθαι βούλει, οὐδὲ πρότερος 
προσδραμεῖν. 


a worthy reception. 529 


i> 13, 14. 


But he assures them it was a duty, and an honourable duty, 
thus to imitate Christ in a charitable condescension: and what- 
ever might be the effect of it here, it would have a double and 
a triple crown hereafter. Finally 5? he tells them, with a 
solemn protestation in the close of all, ‘ that if, after forty days’ 
warning, he found any still persist irreconcileable to one an- 
other, he would no longer use admonitions, but proceed to 
severer methods, and order them to be kept back from the 
holy mysteries till they should amend their fault, and come to 
the holy table with a pure conscience, which was the only 
proper way to partake of the communion.’ 

14. These were some of those necessary qualifications they Of their be- 

required in men before they came to the holy communion. ribet 
And at the time of celebration, the very offices of the Church nion and 
were so framed as to elevate men’s souls to the highest pitch aad 
of reverence, devotion, and thankfulness to God, for his mercies 
in the sacrifice of Christ his only Son. To which purpose the 
reader may recollect what has been said of the great thanks- 
giving in the consecration of the eucharist; and the Surswm 
corda! or the call to Lift up their hearts to the Lord! and of 
the seraphical hymns and angelical glorifications intended to 
set forth the praises of God in this excellent mystery. To 
which may be added that advice of Origen ὅ8, that men should 
approach it with the profoundest humility, imitating the good 
centurion, and saying, “ Lord, I am not worthy that thou 
shouldest come under my roof.” [Matth. 8, 8. and Luke 7, 6.] 
That they should then quit all thoughts of earthly things, and 
consider that they were then in the midst of Cherubims and 
Seraphims, angels and archangels, and all the powers above. 

‘For this mystery,’ in Chrysostom’s phrase δ΄, ‘turns earth 


2 Thid. p. 294- (p. 213 b.) Τεσσα- 


ράκοντα λοιπὸν ἡμέραι παρῆλθον"... 


πᾶσι τοίνυν προλέγω καὶ διαμαρτύρο- 
> 


μαι, ὅτι ἂν συγγενόμενος ὑμῖν κατ 
ἰδίαν, καὶ λαβὼν ἀπόπειραν, λήψομαι 
δὲ πάντως, καὶ εὕρω τινὰς μὴ διορ- 
θώσαντας τὸ ἐλάττωμα, ἀπαιτήσω δί- 
κην, κελεύσας ἔξω μένειν τῶν μυστη- 
ρίων τῶν ἱερῶν, οὐχ ἵνα μένωσιν ἔξω, 
ἀλλὰ διορθώσαντες ἑαυτοὺς οὕτως 
εἰσέλθωσι, καὶ μετὰ καθαροῦ συν- 
εἰδότος ἀπολαύσωσι τῆς ἱερᾶς τρα- 
πέζης. 
BINGHAM,VOL. V. 


53 Hom. 6. de Diversis. t. 2. p. 
441. (Ed. Ascens. t. 3. fol. 124. vers. 
g.) Quando sanctum cibum illudque 
incorruptum accipis epulum, quando 
vite pane et poculo frueris, mandu- 
cas et bibis corpus ac sanguinem 
Domini, tunc Dominus sub tectum 
tuum ingreditur. Et tu ergo humi- 
lians temetipsum imitare hune cen- 
turionem, et dicito, Domine, non 
sum dignus, ut intres sub tectum 
meum. 

54 Hom. 24. in 1 Cor. p. 538. 


Mm 


530 Qualifications for XY. ν ἢ 


into heaven. Open the gates of heaven and see; or rather 
not heaven, but the heaven of heavens, and then you shall see 
what I say. For that which is the most honourable of all 
things there I will now show you upon the earth; not angels or 
archangels, not the heavens or the heaven of heavens, but the 
Lord of them all, whom you not only see, but touch, and eat, 
and carry home with you.’ Therefore upon this he grounds 
several excellent exhortations. ‘ Let us become eagles®°, and 
fly up to him in heaven; let us have nothing to do with the 
earth, but look upward to the Sun of righteousness; let us not 
receive him with polluted hands, but come to him with reve- 
rence and all imaginable purity; saying, By this body I am 
no longer earth and ashes; I am no longer a captive, but free: 
for this I hope to receive heaven and all the good things 


(t. 10. p. 218 e.) ᾿Ενταῦθα γάρ σοι 
τὴν γῆν οὐρανὸν ποιεῖ τουτὶ τὸ μυστή- 
ριον. ᾿Αναπέτασον γοῦν τοῦ οὐρανοῦ 
τὰς “πύλας, καὶ διάκυψον" μᾶλλον δὲ 
οὐχὶ τοῦ οὐρανοῦ, ἀλλὰ τοῦ οὐρανοῦ 
τῶν οὐρανῶν, καὶ τότε ὄψει τὸ εἰρημέ- 
> , 
vov' τὸ γὰρ πάντων ἐκεῖ τιμιώτερον, 
τοῦτό σοι ἐπὶ τῆς γῆς δείξω κείμενον. 
“Ὥσπερ γὰρ ἐν τοῖς βασιλείοις τὸ πάν- 
τῶν σεμνότερον, οὐ τοῖχοι, οὐκ ὄροφος 
χρυσοῦς, ἀλλὰ τὸ βασιλικὸν σῶμα τὸ 
καθήμενον ἐπὶ τοῦ θρόνου" οὕτω καὶ 
ἐν τοῖς οὐρανοῖς τὸ τοῦ Βασιλέως 
σῶμα. ᾿Αλλὰ τοῦτό σοι νῦν ἔξεστιν 
ἐπὶ γῆς ἰδεῖν" οὐ γὰρ ἀγγέλους, οὐδὲ 
ἀρχαγγέλους, οὐδὲ οὐρανοὺς καὶ ovpa- 
νοὺς οὐρανῶν, ἀλλ᾽ αὐτὸν τὸν τούτων 
σοι δείκνυμι Δεσπότην" ΠΣ Καὶ οὐχ 
ὁρᾷς μόνον, ἀλλὰ καὶ ἅπτῃ: καὶ οὐχ 
ἅπτῃ μόνον, ἀλλὰ καὶ ἐσθίεις, καὶ 
λαβὼν οἴκαδε ἀναχωρεῖς. 
5° Ibid. pp. 530 and. 538. (p. 216 
C. .).. . Καὶ ἀετοὺς γενομένους ἐντεῦθεν, 
οὕτως πρὸς αὐτὸν ἵπτασθαι τὸν οὐρα- 
νόν". . καὶ μηδὲν πρὸς τὴν γῆν! κοινὸν 
ἔχειν, μηδὲ κάτω σύρεσθαι, καὶ ἕρπειν, 
ἀλλ᾽ ἄνω πέτεσθαι διηνεκῶς, καὶ πρὸς 
τὸν ἥλιον τῆς ,δικαιοσύνης ἐ ἐνορᾷν, καὶ 
ὀξυδερκὲς τὸ ὄμμα τῆς διανοίας ἐ ἔχειν. 
...O0K ἄν τις ἕλοιτο oes αὐτοῦ 
κατατολμῆσαι χερσίν"... ἀλλὰ μετὰ 
φρίκης καὶ καθαρότητος ἁ ἁπάσης αὐτῷ 
προσίωμεν. : . Λέγε πρὸς σεαυτόν' 
Διὰ τοῦτο τὸ maya οὐκέτι γῆ καὶ σπο- 
δὸς ἐγὼ, οὐκέτι αἰχμάλωτος, ἀλλ᾽ ἐλεύ- 
θερος" διὰτ τοῦτο τοὺς οὐρανοὺς ἐλπίζω, 


καὶ τὰ ἐν αὐτοῖς ἀπολήψεσθαι ἀγαθὰ, 
τὴν ἀθάνατον ζωὴν, τὴν τῶν ἀγγέλων 
λῆξιν, τὴν μετὰ Χριστοῦ ὁμιλίαν.---- 
Ibid. (p. 219 a. ) Απόσμηχε τοίνυν τὴν 
ψυχὴν, παρασκεύαζε τὴν διάνοιαν πρὸς 
τὴν τούτων τῶν μυστηρίων ὑποδοχήν. 
Καὶ γὰρ εἰ παιδίον βασιλικὸν μετὰ τοῦ 
κόσμου καὶ τῆς ἁλουργίδος καὶ τοῦ 
διαδήματος ἐνεχειρίσθης φέρειν, πάντα 
ἂν ἔρριψας τὰ ἐν τῇ γῆ. Νυνὶ δὲ οὐ 
παιδίον ἀνθρώπου βασιλικὸν, ἀλλ᾽ αὐὖ- 
τὸν τὸν Μονογενῆ λαμβάνων τοῦ Θεοῦ 
Παῖδα, οὐ φρίττεις, εἰπέ μοι, καὶ πάντα 
τὸν τῶν βιωτικῶν ἐκβάλλεις ἔρωτα, καὶ 
τῷ κόσμῳ καλλωπίζη μόνον ἐκείνῳ, 
ἀλλ᾽ ἔτι πρὸς τὴν γῆν ὁρᾷς, καὶ χρη- 
μάτων ἐρᾷς: 3 καὶ πρὸς χρυσὸν ἑπτόη- 
σαι: καὶ τίνα ἂν σχοίης συγγνώμην, 
ποίαν ἀπολογίαν: Οὐκ οἶσθα πῶς ἅπα- 
σαν τὴν βιωτικὴν πολυτέλειαν ἀπο- 
στρέφεταί σου ὁ Δεσπότης; οὐ διὰ 
τοῦτο ἐν φάτνῃ ἐτέθη τεχθεὶς, καὶ μη- 
τέρα ἔλαβεν εὐτέλῃ: οὐ διὰ τοῦτο τῷ 
πρὸς καπηλείαν ἐκείνῳ βλέποντι ἔλε- 
γεν, Ὃ δὲ Υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει 
ποῦ τὴν κεφαλὴν κλίνῃ : Τί δὲ οἱ μα- 
θηταί ; 3 οὐ τὸν αὐτὸν διετήρουν νόμον, 
εἰς τὰς τῶν πενήτων οἰκίας καταγόμε- 
VOLS ies - Ῥούτους τοίνυν Kal ἡμεῖς ζ- 
λώσωμεν' τὰ μὲν κάλλη τῶν κιόνων 
καὶ τῶν μαρμάρων παρατρέχοντες, ζ- 
τοῦντες δὲ τὰς ἄνω μονὰς, καὶ πάντα 
τὸν τῦφον τὸν ἐνταῦθα πατήσωμεν 
μετὰ τῆς τῶν χρημάτων ἐπιθυμίας, καὶ 
ὑψηλὸν λάβωμεν φρόνημα. 


§ 14. 


a worthy reception. 531 


therein, immortal life, the condition of angels, the society of 
Christ. Cleanse therefore and wash thy soul, prepare thy 
mind for the reception of these mysteries. If the son of a 
king in all his ornamental robes, his purple and his diadem, 
were put into thy hands to carry, thou wouldest contemn all 
earthly things. But now thou receivest not the son of a mortal 
king, but the only-begotten Son of God: and art thou not 
afraid still to retain the love of worldly things? Why is not 
this ornament alone sufficient for thee, but thou must yet needs 
look to the earth, and be in love with riches? Knowest thou 
not that thy Lord has an aversion to all the pomp and magni- 
ficence of this life? Was he not therefore born of a poor 
mother, and at his birth laid in a manger? And was not his 
answer this, to the man who thought to make a gain of his 
service?’ The Son of man hath not where to lay his head! 
Let us therefore imitate him; and passing by the beauty of 
pillars and marbles, let us seek for mansions in heaven above; 
and trampling upon all worldly pride, and the love of riches, 
let us take to ourselves lofty souls, and mind the things that 
are on high.’ 

‘When you come to the holy table and the sacred myste- 
ries,’ says he in another place, ‘do it with fear and reverence, 
with a pure conscience, with fasting and prayer. Consider 
what a sacrifice you partake of, what a table you approach 


56 Hom. 31. de Nativ. Christ. t. 
I. p. 479. (t.2. p. 364 e.)... Μέλ- 
οντες προσιέναι τῇ Φφρικτῇ καὶ θείᾳ 
ταύτῃ τραπέζῃ, καὶ ἱερᾷ μυσταγωγίᾳ, 
μετὰ φόβου καὶ τρόμου τοῦτο ποιεῖτε, 
μετὰ καθαροῦ συνειδότος, μετὰ νη- 
στείας καὶ προσευχῆς. . Ἐννόησον, 
ὦ ἄνθρωπε, ποίας OUR ἅπτεσθαι 
θυσίας, ποίᾳ προσέρχεσθαι τραπέζῃ. 
᾿Ενθυμήθητι. καὶ ὅτι γῆ ὧν καὶ σποδὸς, 
αἷμα καὶ σῶμα Χριστοῦ μεταλαμβά- 
νεις" καὶ βασιλέως μὲν εἰς εὐωχίαν 
καλοῦντος ὑμᾶς, μετὰ φόβου ἀνακλί- 
νεσθε, καὶ τῶν προκειμένων μετὰ αἰ- 
δοῦς καὶ ἡσυχίας μεταλαμβάνετε ἐδεσ- 
μάτων" τοῦ Θεοῦ δὲ καλοῦντος ἐ ἐπὶ τὴν 
ἑαυτοῦ τράπεζαν, καὶ τὸν ἑαυτοῦ προ- 
τιθέντος υἱὸν, ἀγγελικῶν δυνάμεων 
περισταμένων μετὰ φόβου καὶ τρόμου, 
καὶ τῶν Χερουβὶμ κατακαλυπτόντων 
τὰ πρόσωπα, τῶν Σεραφὶμ κραζόντων 
τρόμῳ, ἽΑγιος, ἽΑγιος, "Ayos, Κύριος" 


σὺ κράζεις, εἰπέ μοι, καὶ θορυβῆ πρὸς 
τὴν πνευματικὴν ταύτην ἑστίασιν ; pase 
Φρίξωμεν τοίνυν προσιόντες, εὐχα- 
ριστήσωμεν, προσπέσωμεν ἐξομολο- 
youpevor τὰ πταίσματα ἡμῶν, δακρύ- 
σωμεν τὰ οἰκεῖα πενθοῦντες κακὰ, ἐκ- 
τενεῖς εὐχὰς ἀποδῶμεν τῷ Geo" καὶ 
οὕτω διακαθάραντες ἑαυτοὺς ἠρέμα, 
καὶ μετὰ τῆς προσηκούσης εὐταξίας, 
ὡς τῷ βασιλεῖ προσιόντες τῶν οὐρα- 
νῶν, οὕτω προσέλθωμεν" καὶ δεξά- 
μενοι τὴν ἄμωμον καὶ ἁγίαν θυσίαν 
καταφιλήσωμεν, τοῖς ὀφθαλμοῖς περι- 
πτυξώμεθα, διαθερμάνωμεν ἑ ἑαυτῶν τὴν 
διάνοιαν, ἵνα μὴ εἰς κρίμα ἢ εἰς κατά- 
κριμα συνερχώμεθα, ἀλλ᾽ εἰς σωῴρο- 
σύνην ψυχῆς, εἰς ἀγάπην, εἰς ἀρετὴν, 
καὶ καταλλαγὴν τὴν πρὸς τὸν Θεὸν, 
εἰς εἰρήνην βεβαίαν, καὶ μυρίων ἀγα- 
θῶν ὑπόθεσιν, ἵ ἵνα καὶ ἑαυτοὺς ἁγιά- 
σωμεν, καὶ τοὺς πλησίον οἰκοδομή- 
σωμεν. 


M im 2 


XV. vill 


532 Qualifications for 


unto. Consider that thou, who art but dust and ashes, re- 
ceivest the body and blood of Christ. God calls thee to his 
own table, and sets before thee his Son: where the angeli- 
cal powers stand about with fear and trembling, and the Che- 
rubims cover their faces, and the Seraphims cry with reve- 
rence, Holy, Holy, Holy, Lord of Hosts! Let us therefore 
come with the greatest reverence also, and give thanks, and 
fall down and confess our sins, and with tears bewail our 
offences, and offer up fervent prayers to God. And so purify- 
ing ourselves in quietness and decent order, let us come as to 
an heavenly King; and receiving the holy and immaculate 
sacrifice, let us kiss and embrace it with our mouths and eyes, 
and therewith warm our souls; that we come not together to 
judgment and condemnation, but to create in us sobriety of 
mind, and charity, and virtue, and reconcile ourselves to God, 
and obtain a lasting peace, and whatever other blessings arise 
from thence; that we may both sanctify ourselves and edify 
our neighbours.’ 

And as they thus taught men with what veneration and 
serious deportment they ought to behave themselves at the 
Lord’s table; so they endeavoured to make lasting impres- 
sions of virtue upon men’s minds by this argument, showing 
them what obligations of holiness and purity the reception of 
the body and blood of Christ laid upon every member of the 
body and every faculty of the soul. It was an oblation of their 
bodies and souls to God; it was an oath or bond and covenant 
to do no evil, but to exercise themselves in all manner of virtue, 
as Pliny°? represents it from the mouths of some Christians. 
Therefore Chrysostom elegantly represents it as an obligation 
laid upon every member of the body, the hands, the eyes, the 
lips and tongue, the heart and soul especially 58, to abstain 


58 Hom. 27. in 1 Cor. p. 567. 
(πο ΡΣ 8 Ὁ Σὺ δὲ πρὶν ἢ μὲν 
μεταλαβεῖν νηστεύεις, ἵνα ὅπως δή- 
ποτε ἄξιος φανῇς τῆς κοινωνίας. Ὅταν 


57 L. το. Ep. 97. (Ρ. 278.) Affirma- 
bant, hanc fuisse summam vel culpze 
suze vel erroris, quod essent soliti 
stato die ante lucem convenire ; car- 


menque Christo, quasi Deo, dicere 
secum invicem; seque sacramento 
non in scelus aliquod obstringere, 
sed ne furta, ne latrocinia, ne adul- 
teria committerent, ne fidem falle- 
rent, ne depositum appellati abne- 
garent. 


δὲ μεταλάβης, δέον σε ἐπιτεῖναι τὴν 
σωφροσύνην, πάντα ἀπολλύεις. Καί- 
Tovye ovK ἔστιν ἶσον πρὸ τούτου νήφειν 
καὶ μετὰ Tatra’ δεῖ μὲν yap ἐν ἑκα- 
τέρῳ σωφρονεῖν, μάλιστα δὲ pera τὸ 
δέξασθαι τὸν ᾿ νυμφίον" πρὸ τούτου μὲν, 
ἵνα ἄξιος γένῃ τοῦ AaBew μετὰ δὲ 


§ 14. 


533 


from all pollution and impurity of sin. ‘Thou fastest before 
thou dost communicate that thou mayest appear worthy: and 
dost thou destroy all after communicating when thou oughtest 
to be more temperate? I do not enjoin thee to fast, but to ab- 
stain from luxury and all the evil effects of it, immoderate 
laughter, disorderly words, pernicious jesting, foolish and vain 
discourse, and whatever a Christian ought not to speak, who 
has been entertained at Christ’s table, and touched his flesh 
with his tongue. Whoever thou art, therefore, purify thy 
hands, thy lips and thy tongue, which have been the gates at 
which Christ entered into thee. When thou sittest down to a 
common table>9, remember that spiritual table, and call to 
mind that supper of the Lord. Consider what words thy 
mouth hath spoken, words worthy of such a table, what things 
thy mouth hath touched and tasted, what meat it has fed 
upon. Dost thou think it no harm with that mouth to speak 
evil of and revile thy brother? How canst thou call him 
brother? If he is not thy brother, how couldst thou say, Our 
Father! for that implies more persons than one? Consider 
with whom thou stoodest in the time of the holy mysteries ; 
with Cherubims, with Seraphims. But the Cherubims use no 
reviling. Their mouth is filled with one office, glorifying and 
praising God. How then canst thou say with them, Holy! 
Holy! Holy! who usest thy mouth to revilmg? Tell me, if 
there were a royal vessel always filled with royal dainties, and 
set apart only for this use; and one of the servants should use 
it to put dung in; would he dare after that to put it thus filled 
with dung among the other vessels appointed for royal use? 
No, certainly. Yet this is the very case of railing ‘and reviling. 
You say at the holy table, Our Father, and then immediately 


a worthy reception. 


ταῦτα, iva μὴ ἀνάξιος φανῇς ὧν ἔλαβες. 


καθ᾽ ἣν ἅψασθαι διὰ γλώττης τῶν 
Τί οὖν, νηστεύειν δεῖ μετὰ τὸ λαβεῖν ; 


σαρκῶν αὐτοῦ κατηξιώθης. Πῶς οὖν, 


οὐ λέγω τοῦτο, οὐδὲ καταναγκάζω" 
καλὸν μὲν γὰρ καὶ τοῦτο᾽ πλὴν οὐ 
βιάζομαι τοῦτο, ἀλλὰ παραινῶ μὴ 
τρυφᾷν εἰς ἀπληστίαν... .. Οὐκ οἶσθα 
ὅσα ἀπὸ τρυφῆς ἐπεισέρχεται Kaka; 
γέλως ἄκαιρος, ῥήματα ἄτακτα, εὐτρα- 
πελία ὀλέθρου γέμουσα, φλυαρία ἀνό- 
ητος, τὰ ἀλλὰ ἃ μηδὲ εἰπεῖν καλόν. 
Καὶ ταῦτα ποιεῖς τραπέζης ἀπολαύσας 
Χριστοῦ, κατὰ τὴν ἡμέραν ἐκείνην, 


ἵνα ταῦτα μὴ γίνηται, καθάγνιζέ σου 
τὴν δεξιὰν, τὴν γλώτταν, τὰ χείλη, 
ἅπερ ἐγένετο πρόθυρα τῇ ἐπιβάσει 
τοῦ Χριστοῦ" καὶ τράπεζαν παραθεὶς 
αἰσθητὴν, πρὸς ἐκείνην τὴν τράπεζαν 
τὸν νοῦν ἀνάτεινον, πρὸς τὸ δεῖπνον τὸ 


Κυριακόν. 
59 Hom. 14. in Eph, p. 1127. See 
before, b. 13. ch. 6. 8. το V. 4. 


Ρ- 474. πη. 37; 38, 39. 


534 Qualifications for XV. viii 


add, which art in heaven. This word raises you up, and 
gives wings to your soul, and shows that you have a Father in 
heaven. Therefore do nothing, speak nothing of earthly 
things. He hath placed you in the order of spirits above, and 
appointed you a station in that choir. Why then do you draw 
yourself downward? You stand by the royal throne, and do 
you revile your brother? How are you not afraid, lest the 
king should take it as an affront offered to himself? If a 
servant beats or reviles another in our presence who are but 
his fellow-servants, though he does it justly, we rebuke him 
for it. And dare you stand before the royal throne and revile 
your brother? See you not these holy vessels? Are they not 
always appropriated to one peculiar use? Dares any one put 
them to any other? But you are more holy than these vessels, 
yea, much more holy. Why then do you pollute and defile 
yourself? You stand in heaven, and do you still use railing ? 
You converse with angels, and do you yet revile? You are 
admitted to the Lord’s holy kiss, and do you yet revile? God 
hath honoured and adorned your mouth so many ways, by 
angelical hymns, by food not angelical but super-angelical, by 
his own kisses, and by his own embraces, and do you after all 
these revile? Do not, I beseech you. Let that which is the 
cause of so many evils be far from the soul of a Christian ! 
With what force and eloquence does this holy writer here show 
us the obligation which the reception of the eucharist lays upon 
men to abstain from evil-speaking? But it equally lays a restraint 
upon all the other members of the body and operations of the 
Which Chrysostom excellently 
‘Be grateful to 


soul as well as the tongue. 
deduces after this manner in another place®™. 


60 Hom. 21. ad Pop. Antioch. 


φύλαττε τὴν «γλῶτταν αἰσχρῶν καὶ 


t. 1. p. 266. [Bened. Catech. ad Il- 
luminand. 2. | (t. 2. p. 236 e.).. 

"Αμειψαί σου τὸν εὐεργέτην ἀρίστῃ 
πολιτείᾳ, καὶ, ἐννοήσας τῆς θυσίας τὸ 
μέγεθος, καλλώπισόν σου τὰ μέλη τοῦ 
σώματος. ᾿Εννόησον τί δέχῃ τῇ χειρὶ, 
καὶ μηδέποτε ἀνάσχῃ τυπτῆσαί τινα, 
μηδὲ τὴν τοσούτῳ τιμηθεῖσαν δώρῳ 
καταισχύνῃς τῇ τῆς πληγῆς ἁμαρ- 
τίᾳ. Ἐννόησον τί δέχῃ τῇ χειρὶ, καὶ 
καθαρὰν αὐτὴν πλεονεξίας καὶ ap- 
παγῆς πάσης διατήρησον. Λόγισαι, 
ὅτι οὐ τῇ χειρὶ δέχῃ μόνον, ἀλλὰ καὶ 
τῷ στόματι προσάγεις, καὶ καθαρὰν 


ὑβριστικῶν “ῥημάτων, βλασφημίας, 
ἐπιορκίας, καὶ τῶν ἄλλων τῶν τοιού- 
τῶν ἁπάντων. Καὶ γὰρ ὀλέθριον τὴν 
διακονουμένην μυστηρίοις οὕτω φρι- 
κωδεστάτοις, καὶ αἵματι φοινιχθεῖσαν 
τοιούτῳ καὶ χρυσῆν γενομένην μά- 
χαιραν ἐπὶ λοιδορίας καὶ ὕβρεις, καὶ 
εὐτραπελίας μετάγειν. Αἰδέσθητι τὴν 
τιμὴν, ἣν ἐτίμησεν αὐτὴν ὁ Θεὸς, καὶ 
μὴ καταγάγῃς εἰς τὴν τῆς ἁμαρτίας 
εὐτέλειαν" ἀλλ᾽ ἐνθυμηθεὶς πάλιν, 6 ὅτι 
μετὰ τὴν χεῖρα καὶ τὴν γλῶσσαν ἡ 
καρδία δέχεται τὸ φρικτὸν ἐκεῖνο μυ- 
στήριον, μὴ ῥάψῃς μηδέποτε κατὰ τοῦ 


a worthy reception. 535 


thy benefactor by an excellent conversation; consider the 
greatness of the sacrifice, and let that engage thee to adorn 
every member of thy body. Consider what thou takest in thy 
hand, and never after endure to strike any man: do not dis- 
grace that hand by the sin of fighting and quarrelling, which 
has been honoured with the reception of so great a gift. Con- 
sider what thou takest in thy hand, and keep thy hand free 
from all rapines and injustice. Think again how thou not only 
receivest it in thy hand but puttest it to thy mouth, and keep 
thy tongue pure from all filthy and contumelious speech, from 
blasphemy and perjury, and all words of the like nature. For 
it is a most pernicious thing that the tongue, which ministers 
im such tremendous mysteries, and is dyed with the purple of 
such precious blood, and made a golden sword, should be put 
to the vile practice of railing and reviling and scurrilous and 
abusive language. Regard with veneration the honour where- 
with God has honoured it; and do not debase it to such mean 
offices of sin. Consider again that after thy hand and thy 
tongue thy heart receives that tremendous mystery: then 
never devise any fraud or deceit against thy neighbour, but 
keep thy mind pure from all malicious designs. After the 
same manner guard thy eyes and thy ears. For is it not most 
absurd, after that mystical hymn that was brought from 
heaven by the Cherubims, to defile thy ears with the songs of 
harlots and effeminate music? And what punishment can be 
too great for thee, if thou sufferest those eyes, which have seen 
the unspeakable and venerable mysteries, to wander gazing 
after harlots, and committest adultery in thy mind τ᾽ 
Tertullian®!, among many other arguments which he uses 
against a Christian’s going to be a spectator at the Roman 
games, uses this as one, taken from the same topic: ‘ What an. 
absurdity is it for a man to go from the church of God into 
the church of the Devil? Out of heaven, as the saying is, into 


πλησίον δόλον, ἀλλὰ κακουργίας πάσης 
καθαρὰν διατήρει σου τὴν διάνοιαν" 
οὕτω καὶ ὀφθαλμοὺς, καὶ ἀκοὴν ἀσφα- 
λίσασθαι δυνήσῃ. Πῶς γὰρ οὐκ 
ἄτοπον, μετὰ τὴν μυστικὴν ἐκείνην 
φωνὴν, καὶ ἐκ τῶν οὐρανῶν φερομένην, 
τὴν ἐκ τῶν Χερουβὶμ λέγω, πορνικοῖς 
ἄσμασι καὶ κατακεκλασμένοις μέλεσι 
τὴν ἀκοὴν μολύνειν ; πῶς δὲ οὐκ ἐσχά- 


της κολάσεως ἄξιον, τοῖς ὀφθαλμοῖς, 
οἷς ὁρᾷς τὰ ἀπόρρητα καὶ φρικτὰ 
μυστήρια, τούτοις πόρνας ὁρᾷν, καὶ 
μοιχείαν ἐργάζεσθαι τὴν κατὰ διά- 
νοιαν ; 

61 De Spectac. c. 25. See before, 
b. 13. ch. 5. 8. 5. δ» 4. P. 387., the 
last part of n. 85. 


536 Frequent communion XV. ix. i! 


the mire ? First to lift up his hands in prayer to the Lord, and 
and then to toss those very hands to weariness in the praise of 
a stage-player? To make that mouth which was used to say 
Amen! at the holy eucharist, give testimony to a gladiator ? 
To ery out, World without end ! to others besides Christ his 
God ῥ᾽’ 

By such familiar arguments drawn from the nature of the 
sacrament, and the inconsistency of all vicious actions with the 
design and circumstances and whole tendency of it, did the 
Ancients endeavour to possess men’s minds with the sense of 
their duty, and their great obligation to persevere in holiness, 
and glorify God both in body and spirit all their days. Which, 
as it was but their reasonable service, so it was the only way 
to make this holy sacrament effectual to their salvation, and 
useful in their present state, by keeping up a perpetual and 
flaming love for Christ, which qualified them for a frequent 
reception, and almost daily repetition of it; which is the last 
thing to be considered in this whole inquiry. 


CHAE: Dx. 


Of frequent communion, and the times of celebrating it in 
the ancient Church. 


All per- 1. Iv has been shown before®!, in speaking against private 
Ρ ? Ρ Θ᾿ S415) 
pene and solitary masses, that though it be now the custom in the 
tents under Church of Rome for the priest to receive the eucharist without 
ee =< ay other communicants, either clerg r laity, h 
necently, Any er communicants, either clergy or laity, how many 
obliged to soever be present at the action, yet there was no such custom 
receive the 3 a - 
communion ever heard of in the ancient Church. And though in most 
εἰν Bs other Churches this corruption be reformed, yet there remains 
by the ca- a great defect still uncorrected, which is the want or neglect of 
a the frequent communion. I shall make no further inquiry into the 
causes of this neglect, whether it proceed from a general decay 
of Christian piety, or from a want of strict discipline in the 
Church, but only observe that it is a great declension from the 
zeal and fervour of the primitive ages. For then it is certain 
it was both the rule and practice for all in general, both clergy 


and laity, to receive the communion every Lord’s-day, except 


61 See ch. 4, 5, 4, of this Book. p. 356. 


and times of celebration. 557 


such as were unqualified for it either as catechumens or peni- 
tents, who of course, for want of a due preparation, were obliged 
to abstain from it. 5 

Among the Apostolical Canons there are two® to this pur- 
pose. The first says, ‘If any bishop, presbyter, or deacon, or 
any other of the clergy does not communicate when the obla- 
tion is offered, let him show cause why he does not, that if it 
be a reasonable cause he may be excused; but if he show no 
cause let him be excommunicated, as giving scandal to the 
people, and raising suspicion against him that offers.’ And the 
next canon says, ‘ If any of the faithful come to church to hear 
the Scriptures read, and stay not to join in the prayers and 
receive the communion, let them be excommunicated, as the 
authors of disorder in the Church.’ The Council of Antioch ®, 
which was held in the middle of the fourth century, repeats 
this decree: ‘ Let all those be cast out of the Church, who 
come to hear the Scriptures read in the church, but do not 
communicate with the people in prayer, or disorderly turn 
away from the participation of the eucharist, till by confession 
and fruits of repentance and intercession they have obtained 
pardon.’ These canons show that as often as they met together 
for divine service on the Lord’s-day, they were obliged to 
receive the eucharist under pain of excommunication. And all 
other canons which speak of the order of divine service, plainly 
show that the celebration of the eucharist was always one 
inseparable part of it. The Council of Laodicea®, as has been 
often noted before, describes the whole in this order : ‘ First, 
after the sermon, the prayers of the catechumens, and then the 
prayers of the penitents, and after their departure the prayers 
of the faithful, and then the kiss of peace, and last of all the 
offering of the holy oblation.’ And all such canons®, as for- 

62 Cc. Apost. 9, το. 


See before, καὶ παρακαλέσαντες, τυχεῖν δυνηθῶσι 


ch: 4. 8. Σ- p. 351. n. 36. 

63 C. 2. (t. 2. p. 561 ἃ.) Πάντας 
τοὺς εἰσιόντας εἰς τὴν ἐκκλησίαν τοῦ 
Θεοῦ, καὶ τῶν ἱερῶν Γραφῶν ἀκούον- 
τας, μὴ κοινωνοῦντας δὲ εὐχῆς ἅμα τῷ 
λαῷ, ἢ ἀποστρεφομένους τὴν μετά- 
ληψιν τῆς εὐχαριστίας κατά τινα ἀτα- 
ξίαν. τούτους ἀποβλήτους γίνεσθαι 
τῆς ἐκκλησίας" ἔως ἂν ἐξομολογησά- 
μενοι καὶ δείξαντες καρποὺς μετανοίας, 


συγγνώμης. 

WC τὸ. See before, b. 15. ch. 1. 
Seer pa 210: Hel. 

65 C. Niceen. c. 11. (t. 2. p. 33 d.) 
Ὅσοι οὖν γνησίως μεταμέλονται, τρία 
ἔτη ἐν ἀκροωμένοις ποιήσουσιν οἱ πι- 
στοὶ, καὶ ἑπτὰ ἔτη ὑποπεσοῦνται" δύο 
δέ ἔτη χωρὶς προσφορᾶς κοινωνήσουσι 
τῷ λαῷ τῶν προσευχῶν. ---ἰ(ὐ. 13. 


ibid. p. 36 b.).... Μετὰ τῶν koww- 


538 Frequent communion 


XV. ix ( 


bid the penitents to be partakers of the eucharist, do plainly 
suppose all the rest of the people to be partakers of it. And 
if any man, did not partake of it, it was an intimation either 
that he was doing penance, or at least was conscious to himself 
of some great crime, for which he ought to do penance: for no 
others were allowed to abstain from the constant participation 
of the eucharist. ‘ All they that do not communicate,’ says St. 
Chrysostom ©, ‘are penitents: if thou art of the number of 
those who do penance, thou mayest not partake. For whoever 
does not partake is one of that number.’ Which implies that 
all were obliged constantly to communicate, who were not 
doing penance publicly or privately for their offences. And 
this was so much the practice of those days, that the Council 
of Eliberis® orders ‘that they who would not communicate 
should not be allowed to make their oblations.’ Which was a 
sort of excommunication of them; for the oblations and the 
eucharist commonly went together. The first Council of To- 
ledo®8 orders ‘ those who come to church, but neglect to com- 
municate, to be admonished: and if they amend not upon 
admonition, then to be reduced to the state of formal penance 
for their crime.’ 

It were no hard matter to show the like prescriptions in 
many other Councils®?; but these are sufficient to show what 


νούντων τῆς εὐχῆς μόνης ἔστω.--Ο. p. 981 b.) Residentibus nobis in 
Ancyr. 6. 5. (t. 1. p. 1457d.)...Kou- sancto concilio, cognovimus quos- 
νωνήτωσαν δίχα προσφορᾶς. —Conf. dam Christianos, relicto fratrum 
c.6. (ibid. p .1460a.)....Kowernoa ccetu, a mandato Dei aliquibus locis 


es Bergan 

6 Hom. 3 in Eph. Pp: 1051. (t. 11. 
p: 23 a.) Ὅσοι μὴ μετέχουσιν, ἐν 
μετανοίᾳ εἰσιν" εἰ τῶν ἐν μετανοίᾳ εἶ, 
μετασχεῖν οὐκ ὀφείλεις" ὁ “γὰρ μὴ 
μετέχων τῶν ἐν μετανοίᾳ ἐστί. 

67 C, 28. (t.1. p. 073 e.) Placuit 
ab his, qui non communicant, epi- 
scopos munera accipere non debere. 
—The same words in Labbe, but 
transposed. 

68 C. 12. (t. 2. p. 1225 d.) De his, 
qui intrant in ecclesiam, et depre- 
henduntur nunquam communicare, 
admoneantur, quod [8]. ut} si non 
communicant, ad peenitentiam acce- 
dant. 

69 Vid. Ὁ: Matiscon. 2. Ὁ, 4. (t.5 


deviasse, ita ut nullus eorum legi- 
timo obsecundationibus parere velit 
officio deitatis, dum sacris altaribus 
nullam admovent hostiam. Prop- 
terea decernimus, ut omnibus Do- 
minicis diebus altaris oblatio ab om- 
nibus viris et mulieribus offeratur 
tam panis quam vini: ut, per has 
immolationes, et peccatorum suorum 
fascibus careant, et cum Abel, vel 
ceteris justis offerentibus, promere- 
antur esse consortes. Omnes autem, 
qui definitiones nostras per inobedi- 
entiam evacuare contendunt, anathe- 
mate percellantur.—C. Antissiodor. 
c. 39. (t. 5. Ρ- θύο 6.) [The cited 
canon contains nothing to the pur- 
pose. Ep. ] 


539 


and times of celebration. 


was the standing rule of the first ages as to men’s obligations 
to be constant in receiving the communion once a week in 
their solemn assembly on the Lord’s-day. 

2. And if we run over the whole history of the three first This shown 
ages, we shall find this to have been the Church’s constant A oe 
practice. Ignatius exhorts the Ephesians7° to be diligent in practice for 
assembling frequently to celebrate the eucharist and glorify first ages. 
God. ‘For when ye often meet together ye demolish the 
power of Satan; and the harmony of your faith destroys-the 
destruction which he meditates against you.’ This frequency 
of communion may reasonably be supposed to be then, ac- 
cording to the known practice, once a week, on every Lord’s- 
day. For on this day, as Pliny7!, who was contemporary with 
Ignatius, informs us, from the testimony and confessions of 
some Christians, whom he as proconsul of Bithynia examined, 
they were used ‘to meet before it was light by reason of the 
persecutions, and then not only sing hymns to Christ their 
God, but also to bind themselves by a sacrament against the 
Justin Martyr 7? 
says more expressly in his Apology to the Emperors, ‘ that on 
a day called Sunday they were all used to meet together both 
out of city and country, and hold a religious assembly in this 
manner : first, a reader read the writings of the Prophets and 
Apostles: then the president of the assembly made a sermon ; 
after which they all rose up to common prayers; and when 
those were ended, bread and wine were brought to the presi- 
dent, who consecrated them with prayer and thanksgiving, to 
which all the people said Amen! Then all the present members 
participated of the eucharist, and it was carried to the absent 
by the deacons.’ 

The like account is given by Clemens of Alexandria, when? 


commission of all manner of wickedness.’ 


70 Ep. ad Ephes. n. 13. (Cotel. 
V. 2. p.15.) Σπουδάζετε οὖν πυκνό- 
τερον συνέρχεσθαι εἰς εὐχαριστίαν 
Θεοῦ καὶ εἰς δόξαν" ὅτ᾽ ἂν γὰρ πυκνῶς 
ἐπὶ τὸ αὐτὸ γίνεσθε, καθαιροῦνται αἱ 
δυνάμεις τοῦ Σατανᾶ, καὶ λύεται ὁ 
ὄλεθρος αὐτοῦ ἐν τῇ ὁμονοίᾳ ὑμῶν 
τῆς πίστεως. 

71 L. το. Ep. 97. (p. 278.) Affir- 
mabant autem, &c. See before, ch. 
8. 8.14. n. 57, preceding. 


72 Apol. 2. (p.98 d.) Τῇ τοῦ ἡλίου 
λεγομένῃ ἡμέρᾳ, κι τ. A. See before, 
borage ιν ΠΡ 349-1. Oo: 

73 Stromat. 1. (p. 318. 32.) See be- 
fore, ch» 2: ἢ 55: Ρ' 2349: Π: 22... 
Laodic. c. 49. (t. 1. p. 1505 a.) “Ore 
ov δεῖ ev Τεσσαρακοστῇ ἄρτον προσ- 
φέρειν, εἰ μὴ ἐν Σαββάτῳ καὶ Κυρια- 
κῇ povov.—Innocent. Ep. 1. ad De- 
cent. c. 8. (CC. t. 2. p. 1247 b.) De 


fermento vero, quod die Dominico 


540 Frequent communion XV. ix. 


he says, ‘that as soon as the bread was broken in the cele- 
bration of the eucharist, they permitted every one of the 
people to take his share of it.’ And we shall presently see 
more of this custom of communicating every Lord’s-day in 
the writings of Tertullian, and Cyprian, and Eusebius, and 
many others, who speak of other days as well as the Lord’s- 
day, appropriated in some Churches to this service: but about 
these the custom varied: for on other days some Churches 
celebrated the eucharist, and others did not; but on the Lord’s- 
day it was universally celebrated in all Churches, and never 
omitted by any assembly of Christians whatsoever. Insomuch 
that some 74 have observed out of Chrysostom?®, that Sunday 
was anciently among other names called Dies Panis, the Day 
of Bread, because the breaking of bread was so general a cus- 
tom in the Church on that day. 

3. As to other days, we may observe out of Tertullian 76, that 
in his time they not only received the eucharist on Sundays in 
their morning assemblies before day, but also at other times 
on other days; particularly on the anniversary festivals of the 
martyrs; and the fifty days between Easter and Pentecost, 
which were but one continued festival; and all their stationary 
days, that is, Wednesdays and Fridays in every week through- 
out the year. These things are not commonly observed by 
writers on this subject, but they add considerably to the argu- 
ment about frequent communion. 


The eucha- 
rist cele- 
brated on 
other days 
besides the 
Lord’s-day, 
in many 
Churches. 


Tertullian says expressly of 
these stationary days, that they were always observed with 
receiving the eucharist. For he tells some77, who objected 
against it on these days, ‘ that their station would be so much 
the more solemn for their standing at the altar.’ And whereas 


per titulos mittimus, &c.—Gaudent. 
Serm. 2. de Pasch. (ap. Bibl. Max. 
t. 5. Ρ. 947 g. 12.).... Quo et ip- 
si sacerdotes, et omnes pariter fi- 
delium populi exemplar passionis 
Christi ante oculos habentes quo- 
tidie, et gerentes in manibus, ore 
etiam sumentes ac pectore, redemp- 
tionis nostre indelebili memoria te- 
neamus. 

74 See Bishop Tayler’s Worthy 
Communicant, ch. 5. s. 4. quest. 
3: Ρ. 462. (Works, v. 15. p. 629.) 
Some did [communicate] every 


Sunday; and this was so general a 
custom in the ancient Church, that 
the Sunday was called the Day of 
Bread, &c. 

75 Hom. 5. de Resurrect. in Edit. 
Lat. (Basil. 1558. t. 3. fol. 859 a.) 
Alii diem panis, alii dicunt diem 
lucis. 

76 De Cor. Mil. c. 3. (p. 102 a.) 
Eucharistiz sacramentum ... etiam 
antelucanis coetibus ...sumimus. ; 

77. De. Orat. c..14. \(p. τ} 3) 
Nonne solemnior erit statio tua, si 
et ad aram Dei steteris? 


§ 3. 


and times of celebration. 541 


they scrupled to communicate because they were afraid that 
receiving the eucharist would be a breaking of their fast: for 
these were semi-jejunia, half-fasts, which they observed till 
three in the afternoon: he takes away this scruple also7§, and 
tells them, ‘ that receiving the eucharist would be so far from 
breaking their fast, that it would the more recommend it to 
God, and by doing this they would perfectly perform both 
duties together.’ St. Basil79 agrees with Tertullian in making 
the stationary days not only fast-days, but days ‘of communion. 
For reckoning four days in the week on which they received 
the communion, he counts Wednesdays and Fridays, with Sa- 
turdays and Sundays, to complete the number. And Socrates 80 
notes it as a peculiar custom in the Church of Alexandria, that 
though they had religious assemblies on these days, and all 
other divine service performed on them, yet they had not the 
communion. Which exception implies, that to receive the 
communion on those days was the general custom of other 
Churches. Tertullian’! as plainly intimates, that they received 


the communion upon all the festivals of the martyrs. 


And the 


same is noted by Cyprian 53, and Chrysostom 58, and Sidonius 


Apollinaris 54, 


78 1014. (p. 135 b.) Ergo devotum 
Deo obsequium eucharistia resolvit, 
an magis Deo obligat? 

79 Ep. 289. [al. 93.] ad Cesar. 
Patric. t. 3. p. 278. (t. 3. part. 1. p. 
267 d.) Ἡμεῖς μέν τοιγε τέταρτον 
καθ᾽ ἑκάστην ἑβδομάδα κοινωνοῦμεν, 
ἐν τῇ Κυριακῇ, ἐν τῇ Τετράδι, καὶ ἐν 
τῇ Παρασκευῇ, καὶ τῷ Σαββάτῳ, καὶ 
ἐν ταῖς ἄλλαις ἡμέραις, ἐὰν ἢ μνήμη 
ἁγίου τινός. [8]. μάρτυρός τινος. 

80 'L. 5. C. 22. (V. 2. p. 295. 31°) 
Ἔν ᾿Αλεξανδρείᾳ, τῇ δὲ Τετράδι καὶ 
τῇ λεγομένῃ Παρασκευῇ, Tpadai τε 
ἀναγινώσκονται, καὶ οἱ διδάσκαλοι 
ταῦτα ἑρμηνεύουσι, πάντα TE Ta συν- 
άξεως γίνεται, δίχα τῆς τῶν μυστη- 
ρίων τελετῆς. 

81 De Cor. Mil. c. 3. (p. 102 a.) 
Eucharistiz sacramentum, et in 
tempore victus, et omnibus manda- 
tum a Domino, etiam antelucanis 
ceetibus, nec de aliorum manu 
quam preesidentium sumimus. 

82 Ep. 37. [al. 12.] p. 28. (p. 188.) 


The passages have been cited. at large in an- 


Quanquam Tertullus..... significet 
mihi dies, quibus in carcere_ beati 
fratres nostri ad immortalitatem 
gloriose mortis exitu transeunt; et 
celebrentur hic a nobis oblationes 
et sacrificia ob commemorationes 
eorum, que cito vobiscum Domino 
protegente celebrabimus.—Ep. 30. 
[al. 34.] (p. 224.) Sacrificia pro eis 
semper, ut meministis, offerimus, 
quoties martyrum passiones et dies 
anniversaria commemoratione cele- 
bramus. 

83 Hom. 59. de Martyr. t. 5. p. 
T79-1(k. 2.ep- 669 a.) "Evvdnoor, ἡλί- 
κος ᾿γέλως, μετὰ τοιαύτην σύνοδον, 
μετὰ παννυχίδας, μετὰ Γραφῶν a ἁγίων 
ἀκρόασιν, μετὰ μυστηρίων θείων Κοι- 
νωνίαν, καὶ μετὰ πνευματικὴν χορὴη- 
γίαν, ἄνδρα ἢ γυναῖκα ἐν καπηλείῳ 
φαίνεσθαι διημερεύοντας. 

841, 5. Ep. 17. (p. 361.) Convene- 
ramus ad sancti Justi sepulchrum. 

. Processio fuerat antelucana, so- 
lemnitas anniversaria ... Cultu per- 


542 Frequent communion XV. ix. 
q 


other place*>, and therefore I need not here repeat them. 
Tertullian*®® says further, ‘ that the fifty days of Pentecost, or 
all the days between Easter and Pentecost, were one continued 
festival.’ And since all festivals were communion-days, we may 
conclude that the communion was celebrated every day during 
this interval. 

Saturday also, or the Sabbath in every week, was observed 
as a religious festival in many Churches. And therefore on 
this day hkewise they generally received the communion. This 
is expressly said by Socrates*7, and Cassian®8, and St. Basil 89, 
and Timothy of Alexandria, and St. Austin®!, and the Author 
of the Apostolical Constitutions®?, and the Council of Laodi- 
cea, I have already produced the several testimonies of these 
writers at large upon another occasion9*, and therefore it is 
sufficient here to make a short reference to them. By all this 
it appears undeniably that in many Churches they had the 
communion four times every week, on Wednesdays, Fridays, 
Saturdays, and Sundays, besides incidental festivals, which 
were very frequent, for, as Chrysostom tells us, there was 
scarce a week passed in the year but they had one or two 
commemorations of martyrs. 


And in 4. But we are assured further, that in some places they re- 
some places _ - . x φῶτ 06 τς οἷν 
every day. ceived the communion every day. St. Austin says, ‘in some 


acto vigiliarum . . quisque in diversa 
secessimus, non procul tamen, ut- 
pote ad tertiam presto futuri, cum 
sacerdotibus res divina facienda. 

8 Β. 13. ch. 9. 8. 5. V- 4. Pp. 535» 
seqq. nn. 56—65. 

86 De Cor. Mil. c. 3. (p. 102 a.) 
Eadem immunitate a die Pasche in 
Pentecosten usque gaudemus.—De 
Idolol. c. 14. (p. 94 b.) Excerpe 
singulas solemnitates nationum, et 
in ordinem exsere, [al. texe] Pente- 
costen implere non poterunt. 

57. 1 Ἐπ Ὁ ΖΣ: (Ὁ: 2: Ρ- 205. 21.) 
Τῶν γὰρ πανταχοῦ τῆς οἰκουμένης ἐκ- 
κλησιῶν ἐν ἡμέρᾳ Σαββάτων κατὰ πᾶ- 
σαν ἑβδομάδος περίοδον ἐπιτελουσῶν 
τὰ μυστήρια, K.T.A.—L. 6. c. 8. 
(ibid. p. 321. 38.) Ἡνίκα οὖν ἑκάστης 
ἑβδομάδος ἑορταὶ κατελάμβανον, φημὶ 
δὴ τό τε Σάββατον καὶ ἡ Κυριακὴ. ἐν 
αἷς αἱ συνάξεις κατὰ τὰς ἐκκλησίας 


εἰώθασι γένεσθαι, κ. τ.λ. 

88 Instit. 1. 3. c. 2. (p.30.)... Die 
Sabbati vel Dominica ... in quibus 
hora tertia sacree communionis ob- 
tentu conveniunt. 

89 Ep. 289. See before, n. 79, 
preceding. 

90 C. 13. (ap. Bevereg. Pandect. 
t. 2. part. 1. p. 168 e.) See before, 
ΒΟ 3 ΟΝ. 5.5: 5- ν᾿: 4 ΡῈ Σ  Π 51 

91 Ep. 118. See n. 96, following. 

92 L. 2. c. 59. (Cotel. v. 1. p. 268.) 
...Madora δὲ ἐν τῇ ἡμέρᾳ τοῦ Σαβ- 
βάτου, κ.τ.λ. 

93 C. 49. See ἢ. 73, preceding. 

4 θ᾿ το. ch. Ὁ- ἘΞ 5: ν' 4: μ΄ 5357. 

% Hom. 40. in Juventin. t. 1. p. 
546... See birg: ch. 908.5. ve aes 
530. n. 57. 

96 Ep. 118. [4]. 54.] ad Januar. 
c. 2. (t. 2. p. 124 ¢.) Alii quotidie 
communicant corpori et sanguini 


§ 4. 


and times of celebration. 543 


places only on the Saturday and the Lord’s-day ; and in other 
places only on the Lord’s-day ;’ for this was left to the liberty 
of every Church: but they that communicated the seldomest 
did it at least every Lord’s-day. So again,‘ The sacrament 
of his body, the Church and its unity, is in some places pre- 
pared and taken every day at the Lord’s table; in other places 
only on certain days, with an interval of time between them.’ 
In the greater Churches probably they had it every day, in 
the lesser only once or twice a week. Carthage seems to have 
been one of those Churches which had it every day from the 
time of Cyprian. For Cyprian 95, and Austin 99 after him, speak 
of it as the custom of that Church to receive it daily, unless 
they were under some such grievous sin as separated them 
from the body of Christ, and kept them as penitents from 
communicating. Therefore Cyprian! gives this as one sense 
of that petition in the Lord’s Prayer, Give us this day our 
daily bread, as if it might be understood in the spiritual sense 
as well as the natural, as a petition to be daily fed with the 
flesh of Christ in the eucharist, which was the bread of life. 
In another place2, he exhorts the martyrs ‘to prepare them- 
selves for the fight of persecution, considering that they there- 
fore drink the cup of Christ’s blood every day, that they may 
be able to shed their blood for Christ.’ Therefore, says he, a 
little after 3, ‘Let us arm our hand with that spiritual sword, 


Domini, alii certis diebus accipiunt: 
alibi nullus dies preetermittitur quo 
non offeratur, alibi Sabbato tantum 
et Dominico, alibi tantum Domi- 
nico, &c. 

97 In Ioan. Tract. 26. p. 94. (t. 3. 
part. 2. p. 500 d.) Hujus rei sacra- 
mentum, id est, unitatis corporis et 
sanguinis Christi alicubi quotidie, 
alicubi certis intervallis dierum in 
Dominica mensa preparatur et [de 
mensa Dominica] sumitur.—Conf. 
De Serm. Dom. in Mont. 1. 2. ς. 7. 
(t. 3. part. 2. p. 209 g.)...Aut pro 
sacramento corporis Christi, quod 
quotidie accipimus.—Ibid.(p.210b.) 
... Qui plurimi in orientalibus_par- 
tibus non quotidie coenz Dominice 
communicant. 

% De Orat. Dom. p. 147. (p. 104.) 
Hunc autem panem dari nobis quo- 
tidie postulamus, ne, qui in Christo 


sumus, et eucharistiam quotidie ad 
cibum salutis accipimus, interce- 
dente aliquo graviore delicto, dum 
abstenti et non communicantes a 
ccelesti pane prohibemur, a Christi 
corpore separemur. 

99 De Dono Perseverantie, c. 4. 
(t. το. p. 825 4, 6.) Quarta petitio 
est, Panem nostrum quotidianum da 
nobis hodie. Ubi beatus Cyprianus 
ostendit, quomodo et hic intelligatur 
perseverantia postulari. Ait quippe 
inter cetera, Hunc autem panem dart 
nobis, &c. See the preceding note. 

1 Ubi supra. See n. 98, preceding. 

2 Ep. 56. [al. 38.] ad_Pleb. Thi- 
barit. p. 120. (p. 255.) Consideran- 
tes idcirco se quotidie calicem san- 
guinis Christi bibere, ut possint. et 
ipsi propter Christum sanguimem 
fundere. 

3 Ibid. p. 125. (p. 258.) Armemus 


544 Frequent communion 


XV. ix. 


that it being mindful of the eucharist, the Christian sacrifice, 
may valiantly refuse those abominable and deadly sacrifices of 
the Heathen; let that hand, which has received the body of the 
Lord, embrace the Lord himself, being afterward to receive 
the reward of an eternal crown from the Lord in heaven.’ To 
which may be added what he says in another place‘, ‘ that the 
priests who celebrated the daily sacrifices of God, did also pre- 
pare the martyrs to offer themselves as victims and oblations 
unto God.’ Where by the daily sacrifice he certamly means 
the eucharist, which is often called the daily sacrifice by the 
Ancients®, for the same reason as the Lord’s Prayer is ealled 
the daily prayer, because they were both daily celebrated at 
the altar. 

St. Jerom® assures us it was the custom at Rome for the 
faithful to receive the body of Christ every day. Which he 
neither absolutely commends, nor disallows, but leaves every 
man to ‘abound in his own sense,’ only requiring men to receive 
it with due preparation. In another place’? he says, jt was 
not only the custom at Rome, but of the Spanish Church to 
communicate every day. And to one who proposed the question 
to him as a case of conscience, whether he ought to communi- 


et dexteram gladio spiritali, ut sa- 
erificia funesta fortiter respuat, et 
eucharistie memor, que Domini 
corpus accipit, ipsum complectatur 
post modum Dominum, sumptura 
premium ccelestium coronarum. 

4 Ep. 54. [8]. 57.] ad Cornel. p. 
118. (p. 253.)... Sacerdotes, qui sa- 
crificia Dei quotidie celebramus, ho- 
stias Deo et victimas preparemus. 

5 So Chrysost. Hom. 3. in Eph. 
p- 1051. (t. 11. p. 23 a,b.) Θυσια 
καθημερινὴ, κι τ. Δ. Καθ᾿ ἑκάστην, 
Κι T. A. 

6 Ep. 5. [8]. 48.] ad Pammach. 
cont. Jovinian. c. 6. [4]. 15.] (t. 1. 
p- 225 c.) Scio Rome hanc esse 
consuetudinem, ut fideles semper 
Christi corpus accipiant: quod nec 
reprehendo nec probo. Unusquisque 
enim in suo sensu abundat. 

7 Kp. 28. [al. 71.] ad Lucinium 
Beticum, (ibid. p. 432 d.) De 
eucharistia [quod queris] an acci- 
pienda quotidie, quod Romane ec- 


clesiz et Hispaniz observare perhi- 
bentur; scripsit quidem et Hip- 
polytus, vir disertissimus, et carptim 
diversi scriptores e variis auctoribus 
edidere. Sed ego illud te breviter 
admonendum puto, traditiones ec- 
clesiasticas preesertim, que fidei non 
officiant, ita observandas ut a ma- 
joribus tradite sunt: nec aliorum 
consuetudinem aliorum  contrario 
more subverti. Atque utinam omni 
tempore jejunare possimus: quod in 
Actibus Apostolorum diebus Pente- 
costes et die Dominico, Apostolum 
Paulum, et cum eo credentes fecisse 
legimus. Nec tamen Manichee 
hzereseos accusandi sunt, cum car- 
nalis cibus preferri non debuerit 
spirituali. Eucharistiam quoque, abs- 
que condemnatione nostri et pun- 
gente conscientia, semper accipere, 
et Psalmistam audire dicentem, 
Gustate et videte, quoniam suavis est 
Dominus. 


and times of celebration. 545 


cate every day? he gives this answer, ‘ that the customs and 
traditions of every Church, which did not prejudice the faith, 
were to be observed in such manner as they were handed down 
by their forefathers; and the custom of one Church was not 
to prescribe to, or overthrow the contrary custom of another. 
And he wishes that all men might receive the eucharist every 
day, provided they might do it without condemnation and 
pricks of conscience for unworthy receiving.’ Which is the 
same resolution as St. Austin gave in the question: for having 
stated the arguments on both sides, for and against daily 
receiving ; the one pleading that men ought to abstain for a 
few days, that they might prepare to receive more worthily 
when they came to it: and the other arguing, that unless their 
sins were such as deserved excommunication, and the cure of a 
more solemn repentance, they ought not to separate themselves 
from the daily medicine of Christ's body; he divides the 
matter between them, determining that each party might act 
according as their own judgment and faith in this case piously 
directed them. For 8, ‘neither of them intended to dishonour 
the body and blood of the Lord, whilst they strove earnestly 





8 Ep. 118. [al. 54.] ad Januar. c. 
3. (t. 2. p. 125. a.) Dixerit aliquis 
non quotidie accipiendam eucha- 
ristiam. Quesieris quare? Quo- 
niam, inquit, eligendi sunt dies, qui- 
bus purius homo continentiusque 
vivit, quo ad tantum sacramentum 
dignus accedat. Qui enim mandu- 
caverit indigne, judicium sibi man- 
ducat et bibit. Alius contra, Immo, 
inquit, si tanta est plaga peccati at- 
que impetus morbi, ut medica- 
menta talia differenda sint, auctori- 
tate antistitis debet quisque ab altario 
removeri ad agendam peenitentiam, 
et eadem auctoritate reconciliari. 
Hoc est enim indigne accipere, 8] 
eo tempore accipiat, quo debet agere 
penitentiam ; non ut arbitrio suo, 
cum libet, vel auferat se commu- 
nioni, vel reddat. Caterum peccata 
si tanta non sunt, ut excommuni- 
candus quisquam homo judicetur, 
non se debet a quotidiana medicina 
Dominici corporis separare. Rectius 
inter eos fortasse quispiam dirimit li- 
tem, quimonet, ut preecipue inChristi 


BINGHAM, VOL. VY. 


pace permaneant: faciat autem u- 
nusquisque, quod secundum fidem 
suam ple credit esse faciendum. 
Neuter enim eorum exhonorat cor- 
pus et sanguinem Domini, sed sa- 
luberrimum sacramentum certatim 
bonorare contendunt. Neque enim 
litigaverunt inter se, aut quisquam 
eorum se alteri preeposuit, Zaccheus 
et ille centurio, cum alter eorum 
gaudens in domum suam susceperit 
Dominum, alter dixerit, Non sum 
dignus, ut intres sub tectum meum : 
ambo Salvatorem honorificantes di- 
verso et quasi contrario modo; am- 
bo peccatis miseri, ambo misericor- 
diam consecuti. Valet etiam ad 
hanc similitudinem, quod in primo 
populo unicuique manna secundum 
propriam voluntatem in ore sapiebat; 
sic uniuscujusque in corde [al. in 
ore] Christiani sacramentum illud, 
quo subjugatus est mundus. [8]. 
quomodo sumatur estimandum. | 
Nam et ille honorando non audet 
quotidie sumere, et ille honorando 
non audet ullo die pretermittere. 


Nn 


546 Frequent communion 


who should do the greatest honour to the holy sacrament of 
their salvation. In like manner as Zacchzeus and the cen- 
turion were at no variance between themselves, neither did the 
one prefer himself before the other, when the one received the 
Lord into his house rejoicing, and the other said, Lord, 1 am 
not worthy that thou shouldest come under my roof: for 
they both really honoured their Saviour, though in a different, 
and as it were, in a contrary way, being both miserable in 
their sins, and both alike obtaining mercy: so it is with 
pious Christians in this case; the one out of honour dares not 
receive the sacrament every day, and the other out of honour 
dares not let any day pass without receiving it. This was an 
holy strife indeed, and we see the dispute was not, whether 
they should receive it only once or twice a year, but whether 
they should receive it once or twice a week, or rather every 
day.’ - 

We have heard Gennadius say before? that he neither 
praises nor dispraises receiving the eucharist every day, but he 
persuades and exhorts all to receive it every Lord’s-day, if 
their minds be pure from affections to sin. St. Ambrose was 
more peremptory in his advice to receive it every day. ‘If 
it be our daily bread,’ says he}, ‘why dost thou receive it 
once a year only, as the Greeks are used to do in the East? 
Receive that daily which is for thy daily advantage: and so 
live that thou mayest deserve daily to receive it. He that 
does not deserve to receive it every day, does not deserve to 
receive it after a year. Again !!, ‘I ought always to receive 
that which is shed for the remission of sins, that my sins may 
always be forgiven me: I, that am always sinning, ought 
always to have my medicine at hand, as he that has a wound 
seeks without delay for a cure.’ St. Ambrose here is very 
plain, that the communion was administered daily in the 


9 De Dogmat. Eccles. c. 53. See aris accipere. Qui non meretur 


XV. im 


the last chapter, s. 3. n. 3, pre- 
ceding. 

10 De Sacrament. 1. 5. 6. 4. (t. 2. 
p. 378 ἃ. n. 25.) Si quotidianus 
est panis, cur post annum illum 
sumis, quemadmodum Greci in 
Oriente facere consueverunt? Ac- 
cipe quotidie, quod quotidie tibi 
prosit. Sic vive, ut quotidie mere- 


quotidie accipere, non meretur post 
annum accipere. 

110 10. 4. ὁ. 6. (ibid: p. 972 6. τὸ 
28.) Si quotiescunque effunditur 
sanguis, in remissionem peccatorum 
funditur, debeo illum semper acci- 
pere, ut semper mihi peccata dimit- 
tantur. Qui semper pecco, semper 
debeo habere medicinam. 


and times of celebration. 547 


Western Church, but he seems to reflect upon the Greek 
Church, as if they had left off that custom. But he 15 to be 
interpreted by St. Austin 15, who speaks the same thing, but 
does not charge the whole Greek Church, nor any part of it 
with this innovation, but only some particular men in some 
parts, who did not think themselves under any obligation to 
receive it daily. And indeed it appears from St. Chrysostom 
and others, that about this time many began scandalously to 
neglect frequent communion, and contented themselves to re- 
ceive once or twice a year upon some solemn festival. But the 
Church was far from encouraging this contempt: for she kept 
still to the custom of daily communion in many places, and in 
all places to the celebration of it on Saturday and the Lord’s- 
day, and in many places on Wednesdays and Fridays also; 
and they that were piously disposed were constant communi- 
cants at these times; and they that were negligent and pro- 
fane were earnestly invited to be more frequent in commu- 
nicating, and there are many severe invectives against their 
remissness. 

Eusebius 19 says expressly, that they celebrated the memorial 
of Christ’s body and blood ὁσημέραι, every day. And it ap- 
pears from the Council of Laodicea '*, that they had it twice in 
the week, on Saturdays and Sundays, in Lent, and at all other 
times of the year more frequently. St. Basil 15 speaks of four 
days in the week, on which it was usual to receive the com- 
ynunion, besides incidental festivals of martyrs. And he com- 
mends it as ‘good and useful to communicate and participate 
of the holy body and blood of Christ every day, καθ᾽ ἑκάστην 
ἡμέραν, Palladius 16. tells us, how Macarius advised a woman 
that had been under the power of enchantment, never to omit 


12 De Serm. Dom. in Mont. 1. 2. 
c. 7. t. 4. See the latter part of ἢ. 
97, preceding. 

18. Demonstr. Evangel. |. 1. c, 10. 
Pp: 37- (p. 37 b.)..-Tiyv τοῦ σώματος 
αὐτοῦ καὶ τοῦ αἵματος τὴν ὑπόμνησιν 
ὁσημέραι ἐπιτελοῦντες, κ. τ. δ. 

14 C. 49. See before, s. 2. the 
second number of n. 73, preceding. 

15 Ep. 289. ad Cesar. Patric. 
See before, s. 3. n. 79, preceding. 

16 Hist. Lausiac. c. 19. (ap. Bibl. 
Patt, Gr. Late 12. P, 9235 αἱ 2)... 


Ὑπέθετο δὲ αὐτῇ ὁ τοῦ Χριστοῦ ay- 
θρωπος, εἰπὼν αὐτῇ, Μηδέποτε ἀ- 
πολειφθῆς τῆς ἐκκλησίας, μηδέποτε 
ἀποσχῇς τῆς κοινωνίας τῶν μυστηρίων 
τοῦ Χριστοῦ" ταῦτα γάρ σοι συνέβη, 
διὰ τὸ ἐπὶ πέντε ἑβδομάδας μὴ προσ- 
ἐληλυθέναι σε τοῖς ἀχράντοις μυστη- 
ρίος τοῦ Σωτῆρος ἡμῶν.---ϑεθ. also 
Cassian. Collat. 7. 6. 30. (Ρ. 330-), 
where he speaks of daily commu- 
nion. See before, ch. 4. 8.16. p. 


397- 0. 90. 


Ni 


548 Frequent communion XV. ix. 


receiving the communion; telling her ‘ that that judgment had 
befallen her because that for five weeks she had neglected to 
partake of the holy mysteries.’ 

But no one is more express in this matter, nor more vehe- 
ment against the neglect of frequent communion than St. Chry- 
sostom. He tells us sometimes that they had communions 
every day for those that were more devoutly disposed ; some- 
times on the three more solemn days in the week, Fridays, 
Saturdays, and Sundays, on which days the whole Church was 
expected ; though. for all this many came not above once a 
year. ‘In vain,’ says he!7, ‘is the daily sacrifice, καθημερινὴ 
θυσία, in vain do we stand at the altar: there is none to par- 
ticipate.’ He speaks this against those who came but once a 
year out of mere custom at some solemn festival, whilst in the 
meantime the sacrifice was daily offered, though they refused 
to partake of it. In another place 15. discoursing of the dif- 
ference between the Jewish and Christian Passover, he says, 
‘The Jewish Passover comes but once a year, but the Christian 
Passover is celebrated in every synaxis or assembly” Anda 
little after 19, «Lent comes but once a year, but the Passover is 
celebrated three times a week, and sometimes four, or as often 


as we please.’ 


17 Hom. 3.in Eph. p. 1051. (t. 11. 
P. 23 aie . Εἰκῇ θυσία el nae. 
εἰκῇ παρεστήκαμεν τῷ θυσιαστηρίῳ" 
οὐδεὶς ὁ μετέχων. 

18 Hom. 52. In eos, qui Pascha 
jejunant. t. 5. pp. 705, 709. [Ben. 
Hom. cont. Jud. 3-] ( (t. I. p. 608 d.) 
Ods ἡδέως ἔ ἔγωγε ἂν ἐροίμην, τί ποτέ 
ἐστι Πάσχα" τί ποτέ ἐστι Teooapa- 
κοστὴ, καὶ τί μὲν τὸ ᾿Ιουδαϊκὸν, τί δὲ 
τὸ ἡμέτερον, καὶ τίνος ἕνεκεν ἐκεῖνο 
μὲν ἅπαξ τοῦ ἐνιαυτοῦ παντὸς ἐγένετο, 
τοῦτο δὲ καθ᾽ ἑκάστην τελεῖται σύνα- 


“ὐ Ibid. (p. 611 a.) Οὐ yap ταὐ- 
τὸν Πάσχα καὶ Τεσσαρακοστὴ, ἀλλ᾽ 
ἕτερον Πάσχα, καὶ ἕτερον Τεσσαρα- 
κοστή. Τεσσαρακοστὴ; μὲν γὰρ ἅπαξ 
τοῦ ἐνιαυτοῦ γίνεται, Πάσχα δὲ τρίτον 
τῆς ἑβδομάδος" ἔστι δ᾽ ὅτε καὶ τέταρ- 
τον, μᾶλλον δὲ ὁσάκις ἂν βουλώ- 
μεθα, 

20 Hom. 5. ini Tim. p. 1548. (t. 
11. p. 577 5.) Τοῦτο yap τὸ δεινὸν, 


Αρδιη3ο, ‘ This is what destroys all religion, 


ὅτι ov καθαρότητι διανοίας, ἀλλὰ δὲ- 
αστήματι χρόνου τὴν ἀξίαν διορίζεις 
τῆς προσόδου" καὶ τοῦτο εὐλάβειαν 
εἶναι νομίζεις, τὸ μὴ πολλάκις προσ- 
ελθεῖν, οὐκ εἰδὼς, ὅτι τὸ ἀναξίως 
προσελθεῖν, κἂν ἅπαξ γένηται, ἐκηλί- 
δωσε τὸ δὲ ἀξίως, κἂν πολλάκις, ἔ- 
gooey. Οὐκ ἔστι τόλμα τὸ πολλάκις 
προσιέναι" ἀλλὰ τὸ ἀναξίως, κἂν ἅπαξ 
τις τοῦ παντὸς χρόνου προσέλθῃ. ἘΠ 
μεῖς δὲ οὕτως ἀνοήτως διακείμεθα καὶ 
ἀθλίως, ὃ ὅτι μυρία διαπαντὸς ἐργαζό- 
μενοι τοῦ ἐνιαυτοῦ κακὰ, τοῦ μὲν ἀπο- 
δύσασθαι ἐκεῖνα οὐδεμίαν ποιούμεθα 
φροντίδα, νομίζομεν δὲ ἀρκεῖν, τὸ μὴ 
συνεχῶς κατατολμᾷν καὶ ἐπιπηδᾷν ὑ ὑ- 
βριστικῶς τῷ σώματι τοῦ Χριστοῦ" 
οὐκ ἐννοοῦντες ὅτι καὶ οἱ τὸν Χριστὸν 
σταυρώσαντες ἅπαξ ἐσταύρωσαν" ap 
οὖν ἐπειδὴ ἅπαξ, ἔλαττον τὸ ἁμάρτη- 
μα: καὶ ὁ lovdas δὲ ἅπαξ προέδωκε" 
τί οὖν: τοῦτο αὐτὸν ἐξείλετο. Διὰ 
τί γὰρ χρόνῳ τὸ πρᾶγμα μετερχόμε- 
θα; χρόνος προσόδου ἔστω ἡμῖν, τὸ 


§ 4. 


and times of celebration. 549 


that men measure their worthiness not by the purity of their 
souls, but by the length of time, and take this for piety and 
reverence, that they come not frequently to the Lord’s table ; 
not considering that if they come unworthily, though it be but 
once a year, they are worthy of punishment. It is not boldness 
to come frequently, but to come unworthily, though a man do 
it but once in all his life. But we are so stupid and insensible 
as to think, that when we have wallowed in sin all the year, 
without any care to repent, it is sufficient that we have not daily 
presumed in a contumelious manner to touch the body of 
Christ : not considering that the Jews, who crucified Christ, 
did it but once. But was their sin ever the less for that ? 
And Judas betrayed him but once. But did that excuse him? 
Why therefore do we measure this matter by time only? Let 
the seasonable time of our coming be a pure conscience. The 
communion is the same now as it is at Easter, there is the 
same grace of the Spirit, it is the Passover every day. The 
same sacrifice is offered on Fridays, and Saturdays, and Sun- 
days, and the festivals of the martyrs.’ It is plain by all this, 
that the communion was celebrated ordinarily three or four 
times a week, if not every day; though some were so vain as 
to think they were the more respectful to it, in not coming 
above once a year, out of a pretended reverence for it; who 
yet when they did come, came, only to eat it to their con- 
demnation, for want of a mind duly prepared to receive it. 
Whom he thus reflects upon in another place ?!: ‘ Many par- 
take of this sacrifice only once a year, others twice, and others 
frequently. Which of these are the most acceptable? They 
only who do it with a pure conscience, with a pure heart, with 


a life unblameable. 


without it come not so much as once. 


καθαρὸν, συνειδός" οὐδὲν πλέον ἔχει 
τὸ ἐν τῷ Πάσχα μυστήριον τοῦ νῦν 
τελουμένου" ἕν ἐστι καὶ τὸ αὐτό: ἡ 
αὐτὴ τοῦ ) Πνεύματος χάρις" ἀεὶ Πάσχα 
ἐστίν. Ἴστε οἱ μύσται τὸ εἰρημένον" 
καὶ ἐν Παρασκευῇ, καὶ ἐν Σαββάτῳ, 
καὶ ἐν Κυριακῇ, καὶ ἐν ἡμέρᾳ μαρτύ- 
pov ἡ αὐτὴ θυσία ἐπιτελεῖται. 

21 Hom.17. in Hebr. p.1872. (t.12. 
p- 169 Ὁ.) Πολλοὶ τῆς θυσίας ταύτης 
ἅπαξ μεταλαμβάνουσι τοῦ παντὸς ἐνι- 


With this qualification come always ; 


For they that do so 


avTov, ἄλλοι δὲ δὶς, ἄλλοι δὲ πολλάκις 
ὙΠ οὖν: τίνας ἀποδεξόμεθα; τοὺς 
ἅπαξ: τοὺς πολλάκις: τοὺς ὀλιγάκις ; 
οὔτε τοὺς ἅπαξ, οὔτε τοὺς πολλάκις, 
οὔτε τοὺς ὀλιγάκις, ἀλλὰ τοὺς μετὰ 
καθαροῦ συνειδότος, τοὺς μετὰ καθα- 
ρᾶς καρδίας, τοὺς μετὰ βίου ἀλήπτου" 
οἱ τοιοῦτοι ἀεὶ προσίτωσαν" οἱ δὲ μὴ 
τοιοῦτοι, μηδὲ ἅπαξ. Τί δήποτε; ὅτι 
κρῖμα ἑαυτοῖς λαμβάνουσι, καὶ κατά- 
κριμα, καὶ κόλασιν, καὶ τιμωρίαν. 


550 Frequent communion 


XV. Es 


take only judgment, condemnation, and punishment to them- 
selves.’ This he repeats over and over again in his Homilies. 
‘He? that is conscious to himself of no crime ought to come to 
the Lord’s table: but if men are laden with sin, and do not re- 
pent, it is not safe for them to come even once upon a festival.’ 
‘The Jews23 have their annual memorials of God’s benefits 
on their festivals, but thou, who art a Christian, hast a daily 
memorial, as I may say, in these holy mysteries.’ ‘The best 
preserver?4 of kindnesses is the remembrance of them, and 
perpetual thanksgiving for them. Therefore those venerable 
and salutary mysteries, which we celebrate every day in our 
assemblies, are called the eucharist or thanksgiving: because 
they are the memorial of God’s kindness to us.’ 

It were easy to collect abundance more such passages out of 
this ancient writer, but I will only add one place more, where 
he thus sharply taxes the people’s negligence of frequent com- 
munion. ‘I often observe,’ says he 35, ‘a great multitude flock 
together to hear the sermon, but when the time of the holy 
mysteries comes, I can see few or none of them: which makes 


22 Hom. 31. de Philogon. t. 1. ΠΣ 


403. Cte I. p. 499 €.).... "Καιρὸς κοι- 
νωνίας οὐχ ἑορτὴ καὶ πανήγυρις, ἀλ- 
λὰ συνειδὸς καθαρὸν καὶ βίος ἐγκλη- 
μάτων ἀπηλλαγμένος" καὶ καθάπερ τὸν 
οὐδὲν ἑαυτῷ συνειδότα φαῦλον καθ᾽ 
ἑκάστην bet προσιέναι τὴν ἡμέραν" 
οὕτω τὸν ἐν ἁμαρτήμασι προκατειλημ- 
μένον, καὶ μὴ μετανοοῦντα, οὐδὲ ἐν 
ἑορτῇ προσιέναι ἀσφαλές. 

23 Hom. 51. [Bened. 50. al. 51.] 
in Matth. p. 455. (t. 7. Ρ. 517 4.) 
Τοῖς μὲν ᾿Ιουδαίοις κατ᾽ ἐνιαυτὸν ὑπό- 
μνημα τῶν οἰκείων εὐεργεσιῶν τὰς 
ἑορτὰς ἐνέδησεν ὃ Θεός" σοὶ δὲ καθ᾽ 
ἑκάστην, ὡς εἰπεῖν, τὴν ἡμέραν διὰ 
τούτων [ τῶν] μυστηρίων. 

24 Hom. 26. sleet 25. 8]. 20.) 
in Matth. p. 259, (ibid. Pp. 310 d.) 
Φυλακὴ γὰρ εὐεργεσίας ἀρίστη ἣ τῆς 
εὐεργεσίας μνήμη. καὶ διηνεκὴς εὐχα- 
ριστία᾽ διὰ δὴ τοῦτο καὶ τὰ φρικώδη 
μυστήρια, καὶ πολλῆς γέμοντα σωτη- 
ρίας, τὰ καθ᾽ ἑκάστην τελούμενα, λέ- 
γω, σύναξιν εὐχαριστία καλεῖται, ὅτι 
πολλῶν ἐστιν εὐεργετημάτων ἀνάμνη- 
σις, καὶ τὸ κεφάλαιον τῆς τοῦ Θεοῦ 
προνοίας ἐνδείκνυται, καὶ [ὅτι] διὰ 


πάντων παρασκευάζει [ἡμᾶς Savil. in 
marg.]| εὐχαριστεῖν. 

25 Hom. 3. de Incomprehensibili 
Dei Natur. t. 1. p. 362. (t. 1. p. 469 
a.) Τὸ πλῆθος τοῦτο τὸ ἄφατον, τὸ 
συγκεκροτημένον νῦν, καὶ μετὰ τοσαύ- 
τῆς ἀκριβείας προσέχον τοῖς λεγομέ- 
νοις, κατὰ τὴν φρικωδεστάτην ὥραν 
ἐκείνην, πολλάκις ἐπιζητήσας ἰδεῖν οὐκ 
ἠδυνήθην, καὶ σφόδρα ἐστέναξα, ὅτι 
τοῦ μὲν συνδούλου διαλεγομένου πολ- 
Aq σπουδῇ, ἐπιτεταγμένη ἡ προθυμία 
τῶν συνωθούντων ἀλλήλους, καὶ μέχρι 
τέλους παραμενόντων, τοῦ δὲ Χριστοῦ 
φαίνεσθαι μέλλοντος ἐπὶ τῶν ἱερῶν 
[ἐκείνων] μυστηρίων, κενὴ καὶ ἔρημος 
ἡ ἐκκλησία γίνεται. Καὶ ποῦ ταῦτα 
συγγνώμης ἄξια: ἀπὸ τῆς ῥᾳθυμίας 
ταύτης, καὶ τοὺς ἐπαίνους τοὺς ἐπὶ 
τῇ κατὰ τὴν ἀκρόασιν σπουδῇ πάντας 
ἀπόλλυτε". . .. εἰ γὰρ ἐναπέκειτο τὰ 
λεγόμενα ταῖς ψυχαῖς, πάντως ἂν ὑμᾶς 
ἔνδον κατέσχε, καὶ πρὸς τὰ φρικωδέσ- 
Tara μετὰ πλείονος εὐσεβείας παρε- 
πεμψεν᾽ νῦν δὲ, ὥσπερ κιθαρῳδοῦ τινος 
ἀκούσαντες, οὕτως ἔρημοι πάσης @pe- 
λείας, παυσαμένου τοῦ λέγοντος. ἀνα- 
χωρεῖτε. 





and times of celebration. 551 


me sigh from the bottom of my heart, that when I, your 
fellow-servant, am discoursing to you, you are ready to tread 
upon one another for earnestness to hear, and continue very 
attentive to the end; but when Christ our common Lord and 
Master is ready to appear in the holy mysteries, the church is 
in a manner empty and deserted. What pardon or excuse can 
be allowed for this? By this neglect you lose all the praise that 
is due to your diligence in hearing. If you had laid up in 
your hearts what I preach to you, it would retain you in the 
church, and prompt you to receive the holy mysteries with 
piety and veneration: but now, as if you were hearing one 
play upon an instrument, the preacher has no sooner done, but 
ye are all gone out of the church.’ This, I confess, proves that 
in Chrysostom’s days there was a great abatement of the pri- 
mitive zeal, and a great declension from the original practice : 
but still it is evident that frequent and daily communions were 
in some measure kept up by the clergy and devouter sort of 
laity, who constantly frequented them, though many careless 
Christians had no other regard to them, but only to come 
formally once or twice a year, and that with superstition 
enough instead of religion, at some of the solemn festivals. 

5. When matters were corfe to this degeneracy, some Coun= When first 
cils, instead of reviving the ancient discipline and quickening rT 
men by just censures to frequent communion, contented them- to three 
selves to oblige the laity to receive three times a year, at the cee inthe 
three great festivals, Christmas, Easter, and Pentecost, under 
the penalty of not being reputed Catholic Christians, if they 
neglected to communicate at those three noted seasons. Thus 
it was first determined in the Council of Agde 35, about the 
year 506. And so things continued to the time of Charles the 
Great, when the third Council of Tours 36, anno 813, made a 
decree to the like purpose: ‘That all laymen, who were not 
under the impediment of greater sins, should receive three 
times a year at least, if not more frequently. And yet the 
clergy continued to communicate frequently with some of the 


25 C. 18. (t. 4. p. 1386 c.) Secu- 26 C, go. (t. 7. p. 1269 d.) Ut si 
lares, qui in Natali Domini, Pascha, non frequentius, vel ter laici ho- 
et Pentecoste, non communicaverint, mines in anno communicent, nisi 
Catholici non credantur, nec inter forte quis majoribus criminibus im~- 
Catholicos habeantur. pediatur. 


552 ΧΥ͂. 1x2 


Frequent communion 


devouter laity every Lord’s-day, as appears from the writers 
of that age, particularly Rabanus Maurus27 and Bertram 38, 
who says the sacrament was administered not only at the 
Paschal solemnity every year, but on every day throughout 
the year, when as yet the corruption of private and solitary 
mass did not prevail, which came not in till some ages after. 
And it is remarkable, that even in this age the Council of Aix 
Ja Chapelle 39 made some attempt to restore the ancient prac- 
tice to its primitive lustre, by reviving the decree of the Council 
of Antioch, which orders ‘all such as come to church to hear 
the Scriptures, but refuse to receive the holy communion, to be 
cast out of the Church, till they should amend their fault by 
confession and repentance.’ 


And after- 6. But the disease was grown too epidemical and inveterate ~ 

ward to eG ᾿ : * ‘yay © ἢ 

once a vont to be easily corrected ; and therefore in a degenerate age the 

ΕἾ the ; corruption went on and increased, and the Council of Lateran 
uncil : - 

Lateran. Under Innocent III. added strength and confirmation to it, 


reducing the obligation to communicate still within narrower 
bounds. For whereas before, all men were obliged to commu- 
nicate at least three times a year, this Council3° made it neces- 
sary to do it no more than once at Easter, when ‘ every man 
and woman, that was come to yeats of discretion, was bound to 
make auricular confession of all his sins to his own priest, and 
receive the communion, unless the priest advised that for some 
reasonable cause he should abstain from it. This rule was 
afterward taken into the body of their Canon Law3!. And 


27 De Instit. Cleric. &c. 1. 1. 6. 
31. sub fin. (Coconie# 1532. p. 55.) 
Dicunt aliqui, nisi aliquo interce- 
dente peccato eucharistiam quotidie 
sumendam, &c. 

28 De Corp. et Sang. Dom. in 
Preefat. (ap. Flac. Catalog. Veritat. 
], 10. Genev. 1608. p. 1064 b.) ... 
Sacramenta ... non solum per om- 
nes Paschz solemnitates celebran- 
tur singulis annis, verum singulis 
in anno diebus. 

29 ©. 70. ex C. Antioch. c. 2. 
(t. 7. p. 1359 6.) Omnes, qui ingre- 
diuntur ecclesiam Dei, et Scripturas 
sacras audiunt, nec communicant in 
oratione cum populo, sed pro qua- 
dam intemperantia se a perceptione 
sanctz communionis avertunt, hi de 


ecclesia removeantur, quamdiu per 
confessionem peenitentiz fructus 
ostendant, et precibus indulgentiam 
consequantur. 

50 ΟΟς Lateran, 4. 6: 2m. (tiene 
172 6.) Πᾶς ἑκατέρου γένους πιστὸς 
μετὰ τὸ εἰς χρόνον διακρίσεως προεὰλ- 
θεῖν, πάντα τὰ ἴδια ἁμαρτήματα ἐξο- 
μολογησάσθω πιστῶς. κἂν ἅπαξ τοῦ 
ἐνιαυτοῦ τῷ ἰδίῳ ἱερεῖ, καὶ τὴν ἐπιτε- 
θεῖσαν αὐτῷ ἐντολὴν σπουδασάτω, 
ὅση δύναμις, ἐκπληροῦν" μεταλαμβά- 
vov εἰς ἔλαττον αἰδεσίμως εἰς τὸ 
Πάσχα τὸ τῆς εὐχαριστίας μυστήριον" 
εἰ μὴ ἴσως τῇ βουλῇ τοῦ ἰδίου ἱερέως 
διὰ τινὰ εὔλογον αἰτίαν, εἰς καιρὸν, 
τῆς μεταλήψεως ἀπέχοιτο. 

51 Greg. Decretal.1.5. tit. 38. de Ρω- 
nitent. et Remission. c. 12. (ap. Corp. 


and times of celebration. 553 


here we may date the utter ruin of the ancient and apostolical 
practice of frequent and general commuuions. For from this 
time people began to think themselves discharged of the duty 
of frequent communicating, and contented themselves with re- 
ceiving once a year at Easter, leaving their priests to commu- 
nicate alone; which quickly was attended with another cor- 
ruption of private and solitary masses, which usurped the room 
of the ancient general communions of the whole Church one 
with another, and made the ancient prayers a perfect heap 
and mass of absurdities, whilst they prayed and gave thanks 
to God for the whole congregation as communicants, when 
there was not so much as one communicant properly speaking 
among them, but all mere spectators of the priest pretending 
to act in the name of the whole Church, and communicate in 
pageantry without any real communion. 

This was the general state of the Romish service at the 
time of the Reformation, except in some few collegiate 
churches, where, if Bona22 say true, the clergy continued to 
communicate with the officiating priest according to ancient 
custom, without which, he confesses, it is hard to make intelli- 
gible sense of many of their prayers, that are daily used in 
their service. 

7. Some attempt was made by the first reformers to rectify What at- 
these abuses, and restore frequent and general communions in bees 
many places: and they happily carried their point so far, as a 
to abolish private masses in all places. But the restoring the fullcommu- 
ancient way of the whole Church’s communicating every Lord’s- ἐρέται Ὁ 
day was a matter not so easy to be effected; partly by reason tion. 
of the prejudices which men had imbibed by the prevalency 
and long duration of contrary custom; and partly by reason 
of that affection which men retain for their vices, which will 
not suffer them to comply with an institution that requires a 
constant purity of soul, and a conscience always void of offence, 


ad minus in Pascha eucharistiz sa- 
cramentum. 


Jur. Canon. t. 2. p. 1871. 45.) Om- 
nis utriusque sexus fidelis postquam 


ad annos discretionis pervenerit om- 
nia sua solus peccata saltem semel 
in anno fideliter confiteatur proprio 
sacerdoti:....Suscipiens reverenter 


32 Rer. Liturg. 1.2. 6. τῇ. n. 2. 
(p.320.)...Sine quo vix possunt 
intelligi, que in liturgicis orationi- 
bus quotidie recitantur. 


554 XV. ix. 


Frequent communion 


to qualify them for a worthy reception of a weekly or daily 
communion. Calvin laboured hard at his first coming to 
Geneva to establish a monthly or a weekly communion, as most 
agreeable to the practice of the Apostles and the primitive 
Church : he pleads earnestly for it in his Institutions®*, where 
he censures the Popish custom of communicating only once a 
year, as most certainly the invention of the Devil: yet after 
all he could not prevail to have so much as a monthly commu- 
nion settled among the people, but was over-borne in his 
endeavours, and forced to yield to a rule which requires the 
people to communicate only four times a year. However, he 
says®4, ‘he took care to have it entered upon record that this 
was an evil custom, to the intent that posterity might with 
more ease and liberty correct it.’ But whether it ever was 
corrected to this day is what I am ignorant of: most probably 
it never was, since I have had occasion to show in another 
work3>, communicating only four times a year continued to be 
the general standing custom in the French Church. Their 
discipline required no more, though they encouraged more 
frequent reception. 

The Church of England was a little happier in her attempts 
of this kind. For though her rules require the people in 
general to receive but three times a year, as of necessary 


85 75. 2. Ὁ: τῇ. ἢ 40. (ap. Oper. 
1667. ἴ. 9. p. 381.) Et sane heec con- 
suetudo, quee semel quotannis com- 
municare jubet, certissimum est Dia- 
boli inventum: cujuscunque tan- 
dem ministerio invecta fuerit. 

34 Respons.de Quibusdam Eccles. 
Ritibus. (ap. Oper. 1667. t.9. Epi- 
stolar. p. 206.) Jam vero singulis 
mensibus ccenam celebrari maxime 
nobis placeret: modo ne usus fre- 
quentior negligentiam pariat. Nam 
dum major pars a communione ab- 
stinet, quodammodo dissipatur ec- 
clesia. Malimus tamen_ singulis 
mensibus invitari ecclesiam, quam 
quater duntaxat in singulos annos: 
ut apud nos fieri solet. Quum huc 
primum venirem non distribuebatur 
nisi ter quotannis; et quidem ut 
inter coenam Pentecostes et Natalis 


Christi, septem toti menses interce- 
derent. Mihi placebant singuli men- 
ses: sed quum minime persuaderem, 
satius visum est populi infirmitati 
ignoscere, quam pertinacius conten- 
dere. Curavi tamen referri in Acta 
Publica, vitiosum esse morem no- 
strum, ut posteris facilior esset ac 
liberior correctio. 

35 French Church’s Apology for 
the Church of England, b. 3. ch. 14. 
[First published, London, 1706, 
8vo., thirteen years before this fif- 
teenth Book of the Origines Eccle- 
siasticee appeared in 1719. ‘This 
Treatise is reprinted in the tenth 
volume of this new edition.—The 
practice alluded to remains unaltered 
to the present day, as I am informed 
by an experienced member of the 
French Protestant Church. Ep.] 


§ 7. 


and times of celebration. 555 


ecclesiastical obligation, yet in our cathedral churches the 
eucharist is ordinarily celebrated every Lord’s-day, as it is also 
in some of the London parish-churches; and others both in 
city and country have monthly communions. Yet there re- 
mains a great deal still to be done, to bring this matter to the 
primitive standard. For even in our cathedrals the commu- 
nions are very thin, and there is still room for those complaints 
of St. Chrysostom*®, ‘In vain do we stand at the altar, in vain 
is the daily sacrifice offered, there are none in a manner that 
communicate. The churches are crowded to hear the ser- 
mon, but when the time of the holy mysteries comes they are 
empty and deserted. Men are earnest to hear their fellow 
servant preach an eloquent discourse, but when Christ the 
common Lord and Master of all is ready to appear and enter- 
tain them they fly, though never so kindly invited from his 
table. This must needs grieve the hearts of all pious servants 
of Christ, who stand there to minister in his name, whilst few 
hearken to their admonitions, and the generality excuse them- 
selves from communicating as if it were no Christian duty. 
And in country-parishes the matter is still more deplorable, 
where the despair of success deters the minister from attempt- 
ing it. For here men are generally so averse to a weekly 
communion, that they will not be prevailed upon with all the 
serious exhortations that can be used, to comply with the 
standing rules of the Church, which oblige them to communi- 
cate three times a year, though the minister himself be under 
an obligation to present every such non-communicant as a 
notorious delinquent. ‘ But if the foundations be cast down, 
what can the righteous do?” Experience tells us it is as much 
labour in vain to present a negligent people?’ for not commu- 
nicating three times a year, as it is gravely to exhort them to 
a weekly communion. This discouragement, which ministers 
commonly meet with, in trying to bring men to comply with 
the stated rules of communicating three times a year by 
Church censures, which are wholly neglected, makes them 
despair of going any higher towards the perfection of the 


36 See s.4.n.17, preceding. 112th canons of the Church of Eng- 
37 [Compare the 21st and the land, anno 1603. Ep. ] 


556 Frequent communion XV. 1x4 


primitive practice: since they, who cannot be prevailed upon 
- by the present discipline to communicate three times a year, 
are too obstinate and stubborn to hearken to any the most 
serious admonitions that can be used to incline them to a 
weekly communion. 
were, 8. What effectual remedy can be applied to this inveterate 
deficient, disease is not very easy to determine. Yet certainly the re- 
and what oe : ere 
seams yer SUE of that which was so much the glory of the primitive 
necessaryto Church, and the great support of Christian innocence and 
be done in - : : 
order to το. Piety, as frequent weekly communion certainly was, must be a 
duce com- thing worthy the most serious thoughts and consideration of 


rae all those into whose hands God has put power and authority 
ae stand- by a superior influence to redress abuses, when they can safely 
do it to edification and not to destruction. If I were worthy 
to give any advice in the case it should be this, first to restore 
the practice of the true ancient discipline, and after that the 
way would lie open to revive the practice of the true primitive 
way of communicating weekly every Lord’s-day. But, it will 
be said, there lies an insuperable difficulty against the restora- 
tion of the ancient discipline in the present posture of affairs : 
the state of the present times, and the general corruption of 
men’s morals will not admit of it: the Church of England has 
for two hundred years wished for the restoration of this disci- 
pline, and yet it is but an ineffective wish; for nothing is done 
towards introducing it, but rather things are gone backward, 
and there is less discipline for this last sixty years, since the 
times of the unhappy confusions, than there was before. To 
which it may be answered, that the difficulty is certainly great, 
but not insuperable; for discipline is one of God’s ordinances 
in his Church, and he appoints nothing but what is practicable 
in itself, if men be not wanting on their part to contribute 
toward the exercise of it. But to give rules in this case is a 
nice and tender point, and I had rather it should be done by 
the wisdom of others than myself. Something has already 
been suggested by a late learned writer on this subject38, very 


o 
5 


38 Penitential Discipline of the 1714. ch.4. (pp.222, seqq.) Whether 
Primitive Church, [By a Presbyter a revival of the Primitive Discipline 
of the Church of England, viz. Na- may be practicable, &c. 
thaniel Marshall, D.D.] London, 


ὃ ὃ, 


and tumes of celebration. 557 


useful for obtaining the end now proposed: and therefore [ 
shall content myself at present to refer to his suggestions, and 
put an end to this discourse. 


END OF VOL. V. 


The end also of the sixth volume of the Original Edition, which volume 
came out in 1719. 


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